THE 

^W&RRIOR SPIRIT 
IN THE 
REPUBLIC OF GOD 




tOBERTSOH 
LINDSAY 




Class JB"R_U5L_ 
Book <G5b. 5«L 
GopyrightN ^! ll 

COPYRIGHT DEPOSIT. 



1 



THE WARRIOR SPIRIT IN THE 
REPUBLIC OF GOD 



'J&&&' 



HE WARRIOR 
SPIRIT IN THE 
REPUBLIC OF 

GOD • BY ANNA ROB- 
ERTSON BROWN LINDSAY- P H D. 

AUTHOR OF • WHAT IS WORTH WHILE ? • 
CULTURE AND REFORM ■ THE VICTORY 
OF OUR FAITH • Etc. etc. j. & & j, & 




NEW YORK 
THE MACMILLAN COMPANY 

LONDON: MACMILLAN & CO., Ltd. 
I906 

ALL RIGHTS RESERVED 



/'■*■■ 



LIBRARY Of CONGRESS 
Two Copies Received 

NOV 21 '906 
. Copyright Entry 

CLASS A XXc, No. 

He I 0$ L 
COPY B 



SK\\5 



Copyright, 1903, 
By T. Y. CROWELL & CO. 

Copyright, 1906, 
By THE MACMILLAN COMPANY. 



First published elsewhere, September, 1903. 
New edition, November, 1906. 



NortoooU Press j 
Berwick & Smith Co., Norwood, Mass., U.S.A. 



TO MY FATHER 

REV. WILLIAM Y. BROWN, D.D. 

ONE-TIME CHAPLAIN IN THE UNITED STATES ARMY, 

WHO HAS WITH INVINCIBLE COURAGE AND TENDERNESS 

LIVED THE WARRIOR LIFE 

AND 

TO MY HUSBAND 

SAMUEL McCUNE LINDSAY, Ph.D. 

WHO IS NOW IN THE THICKEST OF THE FIGHT 

FOR HUMAN FREEDOM AND SOCIAL 

PROGRESS 



FOREWORD 

" The Warrior Spirit in the Republic of God " 
was published in 1903 under the title of "The 
Warriors. " It suggested a progressive policy 
for our country and our time. It was intended 
as a plea for militant Christianity as a vital fac- 
tor in business, in politics, and in the home, as 
well as in the church. This new edition is an 
evidence of the growing interest which thinking 
men and women, of many different phases of 
religious belief, are everywhere taking in the 
problems and spiritual aspects of modern civil- 
ization. 

We have apparently entered a great period 
of religious awakening, destined to become his-: 
toric, beside which the era of the Reformation 
will appear as only a preparatory age. The 
hand of God is upon our land ; there is a sin- 
cere inquiry into the principles of right action. 
The religious movements of young people, the 
many brotherhoods, the social work being done 
outside of our churches, the attention given to 
business methods, the industrial unrest pre- 
vailing, the political upheavals now under way, 
and the new conquests of missions, all point 
to those deeper currents of life which I have 
tried to study in these chapters. They point 



FOREWORD 
also to new demands which the church of 
to-day, of all creeds, is called upon to face, 
and to questions for which there must be 
found some real answer. 

Few changes, except minor ones, have been 
made in the original text. As the book ap- 
peared three years ago, and as it was projected 
and outlined before the Spanish War, this will 
explain why some things, which were then 
referred to as tendencies, have ceased to be 
prophecy, and have now become accomplished 
facts. The progress of the whole religious 
movement herein indicated has been much 
more rapid than any one could have foreseen, 
and doubtless the next few years will see an 
equally startling advance. 

The author would gladly rewrite the book, 
were it not that she is now at work on another 
book soon to follow. It is entitled " Christus 
Victor " (United Study of Missions Series No. 
VII), and presents, in a more analytic form, 
the further development and wider aspects o r 
the plan of thought underlying this book. 

The great work of America in modern history 
is spiritual. The statesmanship of President 
Roosevelt is of a lofty and commanding type. 
Through his leadership we are now exerting, as a 
nation, exalted moral power. Vast possibilities 
of international influence are yet before us, and 
the achievement of these world-tasks rests upon 



FOREWORD 

individual loyalty to convictions and honor. 
What are these convictions ? By what stand- 
ards shall we measure our personal and our 
public duty ? To whom shall we render our 
final allegiance? — Upon the answer to these 
questions depends the degree to which we shall 
become great-minded citizens, not only of this 
our earthly country, but of that higher domain, 
the Republic of God. 

Anna Robertson Brown Lindsay 

Philadelphia, October 27, 1906. 



TABLE OF CONTENTS 
I. CHORDS OF AWAKENING: 

THE HIGHER CONQUEST I 

II. PRELUDE: 

THE CALL OF JESUS 13 

III. PROCESSIONAL: 

THE CHURCH OF GOD 33 

IV. THE WORLD-MARCH: 

OF KINGS 6j 

OF PRELATES AND EVANGELISTS 93 

OF SAGES 143 

OF TRADERS 1 67 

OF WORKERS 187 



I. CHORDS OF AWAKENING : THE HIGHER 
CONQUEST 



[cutler] 

The Son of God goes forth to war, 

A kingly crown to gain : 
His blood-red banner streams afar : 

Who follows in His train? 

Who best can drink his cup of woe, 

Triumphant over pain; 
Who patient bears his cross below, 

He follows in His train! 

They met the tyrant's brandished steel, 

The lions gory mane; 
They bowed their necks the death to feel: 

Who follows in their train? 

They climbed the steep ascent of heaven 

Through peril, toil, and pain: 
O God, to us may grace be given 

To follow in their train ! 

REGINALD HEBER 




I. CHORDS OF AWAKENING : THE HIGHER 
CONQUEST 

HE universe is not awry. Fate 
and man are not altogether at 
odds. Yet there is a perpetual 
combat going on between man 
and nature, and between the 
power of character and the tyr- 
anny of circumstance, death, 
and sin.The great soul is tossed 
into the midst of the strife, the longing, and the 
aspirations of the world. He rises Victor who is tri- 
umphant in some great experience of the race. 

The first energy is combative : the Warrior is 
the primitive hero. There are natures to whom 
mere combat is a joy. Strife is the atmosphere in 
which they find their finest physical and spiritual 
development. In the early times, there must have 
been those who stood apart from their tribesmen 
in contests of pure athletic skill, — in running,- 
jumping, leaping, wrestling, in laying on thew 
and thigh with arm, hand, and curled fist in sheer 
delight of action, and of the display of strength. 
As foes arose, these athletes of the tribe or clan 
would be the first to rush forth to slay the wild 
beast, to brave the sea and storm, or to wreak ven- 
geance on assailing tribes. Their valor was their 
insignia. Their prowess ranked them. Their exul- 
tation was in their freedom and strength. 

Such men did not ask a life of ease. Like Tor- 
tulf the Forester, they learned "how to strike 



THE WARRIORS 
the foe, to sleep on the bare ground, to bear hun- 
ger and toil, summer's heat and winter's frost, — 
how to fear nothing but ill-fame." They courted 
danger, and asked only to stand as Victors at the 
last. 

Hence we read of old-world warriors, — of Gog 
and Magog and the Kings of Bashan; of the sons 
of Anak; of Hercules, with his lion-skin and club; 
of Beowulf, who, dragging the sea-monster from 
her lair, plunged beneath the drift of sea-foam and 
the flame of dragon-breath, and met the clutch 
of dragon-teeth. We read of Turpin, Oliver, and 
Roland, — the sweepers-off of twenty heads at a 
single blow; of Arthur, who slew Ritho, whose 
mantle was furred with the beards of kings; of 
Theodoric and Charlemagne, and of Richard of 
the Lion-heart. 

There are also Victors in the great Quests of 
the world, — the Argonauts, Helena in search of 
the Holy Rood, the Knights of the Holy Grail, the 
Pilgrim Fathers. There are the Victors in the in- 
tellectual wrestlings of the world, — the thinkers, 
poets, sages; the Victors in great sorrows, who 
conquer the savage pain of heart and desolation 
of spirit which arise from heroic human grief, — 
CEdipus and Antigone, Iphigenia, Perseus, Pro- 
metheus, King Lear, Samson Agonistes, Job, and 
David in his penitential psalm. And there are the 
Victors in the yet deeper strivings of the soul — 
in its inner battles and spiritual conquests — Mil- 

4 



THE HIGHER CONQUEST 

ton's Adam, Paracelsus, Dante, the soul in The 
Palace of Art, Abt Vogler, Isaiah, Teufelsdrockh, 
Paul. To read of such men and women is to be 
thrilled by the Titanic possibilities of the soul of 
man! 

The world has come into other and greater 
battle-days. This is an era of great spiritual con- 
flicts, and of great triumphs. To-day faith calls 
the soul of man to arms. It is a clarion to awake, 
to put on strength, and to go forth to Holy War. 
If there were no fighting work in the Christian 
life, much of the intense energy and interest of 
the race would be unaroused. There are apathetic 
natures who do not want to undertake the dif- 
ficult, — sluggish souls who would rather not stir 
from their present position. And there are cow- 
ards who run to cover. But there is in all strong 
natures the primitive combative instinct, — the 
let-us-see-which-is-the-stronger, which delights . 
in contests, which is undismayed by opposition, 
and which grows firmer through the warfare of 
the soul. 

It is this phase of the Christian life which is 
most needed to-day, — the warrior-spirit, the all- 
conquering soul. In entering the Christian life, 
one must put out of his heart the expectation that 
it is to be an easy life, or one removed from toil 
and danger. It is preeminently the adventurous 
life of the world, — that in which the most hap- 
pens, as well as that in which the spiritual possi- 

5 



THE WARRIORS 

bilities are the greatest. It is a life full of splendor, 
of excitement, of trial, of tests of courage and en- 
durance, and is meant to appeal to those who are 
the very bravest and the best. 

There are two forms of conquest to which the 
soul of man is called — the inner and the outer. 
The inner is the conquest of the evil within his 
own nature; the outer is the struggle against the 
evil forces of the world — the constructive task 
of building up, under warring conditions, the 
spiritual kingdom of God. 

The real world is far more subtle than we as 
yet understand. When we dive down into the 
deep, sky and air and houses disappear. We enter a 
new world — the under-world of water, and things 
that glide and swim; of sea-grasses and currents; 
of flowing waves that lap about the body with 
a cool chill ; of palpitating color, that, at great 
depths, becomes a sort of darkness; of sea-beds 
of shell and sand, and bits of scattered wreckage; 
of ooze and tangled sea-plants, dusky shapes, and 
fan-like fins. 

Or if we look upward we reach an over-world, 
where moons and suns are circling in the heights. 
What draws them together? What keeps a subtle 
distance between them, which they never cross? 
How do they, age after age, run a predestined 
course? We drop a stone. What binds it earth- 
ward? Under our feet run magnetic currents that 
flow from pole to pole. In the clouds above, there 
6 



THE HIGHER CONQUEST 

are electric vibrations which cannot be described 
in exact terms. 

Thus also, in spiritual experiences, there are 
currents which we cannot measure or describe. 
The psychic world is the final world, though its 
towers and pinnacles no eye hath seen. If we try 
to shut out for an hour the outer world, and de- 
scend into the soul-world of the life of man, we 
find ourselves in a new environment, and with an 
outlook over new forms and powers. We find 
ourselves in a world of images and attractions, 
of impulses and desires, of instincts and attain- 
ments. It is not only a world of separate and in- 
dividual souls, but each soul is as a thousand; 
for within each man there is an inner host con- 
tending for mastery, and everywhere is the up- 
roar of battle and of spiritual strife. 

What is the Self that abides in each man? Is it 
not the consciousness of existence, together with 
a consciousness of the power of choice? Our indi- 
viduality lies in thefact thatwecan decide, choose, 
and rule among the various contestant impulses 
of our souls. Herein is the possibility of victory 
and also the possibility of defeat. 

Looking inward, we find that Self began when 
man began. We inherit our dispositions from 
Adam, as well as from our parents and a long 
ancestral line. When the first men and women 
were created, forces were set in action which have 
resulted in this Me that to-day thinks and wills 

7 



THE WARRIORS 
and loves. Heredity includes savagery and cul- 
ture, health and disease, empire and serfdom, hope 
and despair. Each man can say : In me rise im- 
pulses that ran riot in the veins of Anak, that be- 
longed to Libyan slaves and to the Ptolemaic 
line. I am Aryan and Semite, Roman and Teu- 
ton: alike I have known the galley and the palm- 
set court of kings. Under a thousand shifting 
generations, there was rising the combination that 
I to-day am. In me culminates, for my life's day, 
human history until now. 

Individuality is thus a unique selection and ar- 
rangement of what has been, touched with some- 
thing — a degree of life — that has not been before. 
To rise above heredity is to rise above the down- 
ward drag of all the years. It is not escaping the 
special sin of one ancestor, but the sin of all an- 
cestors. This is the first problem that is set before 
each man: to rise above his race — to be the culmi- 
nation of virtue until now. 

The second problem is not gr eater > but different. It 
is to mould environment to spiritual uses. The con- 
ditions of this struggle and the opportunities of 
this conquest are the content of this book. It is 
meant to deal with the more heroic aspects of the 
Christian life. 

What is environment? Is it the material hori- 
zon that bounds us? If so, where does it end? Our 
first environment is a crib, a room, our mother's 
eyes. Sensations of hunger, heat, and motion beat 
8 



THE HIGHER CONQUEST 

upon the baby-brain ; there is a vague murmur 
of sound in the baby-ears. Yet it is this babe who, 
in after days, has all the universe for his soul's de- 
mesne! His environment stretches out to towns 
and rivers, shore and sea. Looking upward into 
space, he can view a star whose distance is a thou- 
sand times ten thousand miles. Beyond the path 
of his feet or of his sight, there is the path of 
thought, which leads him into new countries, new 
climes, new years! His meditations are upon ages 
gone; his work competes with that of the dead. 
In his reveries and imaginings, he can transport 
himself anywhither, and can commune with any 
friend or god. Hence to be master of one's en- 
vironment is really to have the universe within 
one's grasp. 

We are too much afraid of customs and tradi- 
tions. We are put into our times, not that the times 
may mould us, but that we may mould the times ! 
Ways? Customs? They exist to be changed! The 
tempora and the mores should be plastic to our 
touch. The times are never level with our best. 
Our souls are higher than the Zeitgeist. Why 
should we cringe before an inferior essence or 
command? But society seals our lips: we walk 
about with frozen tongues. 

Each asks himself at some time: How shall I 
become one of the Victors of the race? Is it in 
me ? Mankind is weighted by every previous sin. 
Where am I free? How am I free? Can I do as 



THE WARRIORS 
I choose? Or are there bourns of conduct beyond 
which I can never go ? Am I foreordained to sin ? 
Do the stars in their courses lay limitations on 
free will? 

There are in man two forces working: a hu- 
man longing after God, and, in response, God inly 
working in the soul. The Victor is he who, in his 
own life, unites these two things: a great longing 
after the god-like, which makes him yearn for vir- 
tue, — and the divine power within him, through 
which and by which he is triumphant over time 
and death and sin. 

Whatever our trials, sorrows, or temptations, 
joy and courage are ever meant to be in the ascen- 
dant; life, however it may break in storms upon 
us, is not meant to beat down our souls. Unless 
we are triumphant, we are not wholly useful or 
well trained. Will and heart together work for 
victory. 

As there flashes and thrills through all nature 
a subtle electric vibration which is the supreme 
form of physical energy, so there runs through 
the history of mankind a current of spiritual in- 
spiration and power. To possess this magnetism 
of soul, this heroism of life, this flame-like flower 
of character, is to be Victor in the great combats of 
the race. It is the spirit of courage, energy, and 
love. Nothing is too hard for it, nothing too dis- 
tasteful, nothing too insignificant. Through all 
the course of duty it spurs one to do one's best. 
10 



THE HIGHER CONQUEST 
Its essence is to overcome. This is the indwelling 
Holy Spirit, wherein is freedom, power, and rest. 
To its final triumph all things are accessory. To 
joy, all powers converge. 



ii 



II. PRELUDE: THE CALL OF JESUS 



[VOX DILECTl] 

/ heard the voice of Jesus say 

Come unto Me and rest; 
Lay down, thou weary one, lay down 

Thy head upon My breast. 
I came to Jesus as I was, 

Weary and worn and sad; 
I found in Him a resting-place^ 

And He has made me glad. 

I heard the voice of Jesus say 

Behold I freely give 
The living water; thirsty one, 

Stoop down and drink, and live. 
I came to Jesus, and I drank 

Of that life-giving stream ; 
My thirst was quenched, my soul revived, 

And now I live in Him. 

I heard the voice of Jesus say 

I am this dark world's light; 
Look unto Me, thy morn shall rise, 

And all thy day be bright. 
I looked to Jesus, and I found 

In Him my star, my sun; 
And in that light of life Vll walk, 

Till travelling days are done. 

HORATIUS BONAR 




II. PRELUDE : THE CALL OF JESUS 

T is a world of voices in which 
we live. We are daily visited 
by appeals which are minister- 
ing to our growth and prog- 
ress, or which are tending to 
our spiritual downfall. There 
are the voices of nature, in sky, 
and sea, and storm; the voices 
of childhood and of early youth; the voices of 
playfellows and companions, — voices long stilled, 
it may be, in death; the voices of lover and be- 
loved; the voices of ambition, of sorrow, of aspi- 
ration, and of joy. 

But among all these many voices, there is one 
which is most inspiring and supreme. When the 
For spiel to Parsifal breaks upon the ear it is as 
if all other music were inadequate and incomplete 
— as if a voice called from the confines of eter- 
nity, in the infinite spaces where no time is, and 
rolled onward to the far-off ages when time shall 
be no more. Even so, high and clear above the 
voices of the world, deeper and tenderer than any 
other word or tone, comes the voice of Jesus to 
the soul of man. 

Look, if you will, upon the World of Souls, 
many-tiered and vast, stretching from day's end 
to day's end, — a world of hunger and of anger, 
of toiling and of striving, of clamor and of tri- 
umph, — a dim, upheaving mass, which from cen- 
tury to century wakes, and breathes, and sleeps 

i5 



THE WARRIORS 
again! Years roll on, tides flow, but there is no 
cessation of the march of years, and no whisper 
of a natural change. Is it not a strange thing that 
one voice, and only one,should have really won the 
hearing of the race? What is this voice of Jesus, 
so enduring, matchless, and supreme? What does 
it promise, for the help or hope of man? 

There are some who say that Jesus has held 
the attention and allegiance of the race by an ap- 
peal to the religious instinct; that all men natu- 
rally seek God, and long to know Him. But if 
we try to define the religious instinct, we shall 
find it a hard task. What might be called a reli- 
gious instinct leads to human sacrifice upon the 
Aztec altar; directs the Hindu to cast the new- 
born child in the stream, the friend to sacrifice his 
best friend to a pagan deity. 

There are others who say that Christ appeals 
to the gentler instincts of man, — to his unselfish- 
ness, his meekness and compassion. Yet some of 
the most admirable Christians have been ambi- 
tious and aggressive. Others say, He appeals to 
our need of help. But self-reliance is a Christian 
trait. Others say, He appeals to our sense of sin 
— our need of pardon. But many a Christian goes 
through life like a happy child, scarcely conscious 
at any time of deep guilt, and never overwhelmed 
by intense conviction or despair. 

The truth seems to be that Christ appeals to 
our whole selves. He calls us by an attraction 
16 



THE CALL OF JESUS 

which is unique. In the universe there exists a 
force which we must recognize — though we do 
not yet in the least understand it — which is grad- 
ually drawing the race Christward. The law of 
spiritual gravitation is, that by all the changing 
impulses of our nature we are drawn upward unto 
Him. Spohr's lovely anthem voices this cry of 
the soul: 

" As pants the hart for cooling streams, 
When heated in the chase, 
So longs my soul, God, for Thee, 
And Thy refreshing grace. 

"For Thee, my God, the living God, 
My thirsty soul doth pine; 
Oh! when shall I behold Thy face, 
Thou Majesty divine?" 

i. Jesus calls us by the mystery of life. There 
are hours of silence and meditation when the great 
thought / am beats in upon the soul. But what 
am I ? Whence came I ? A heap of atoms in some 
strange human semblance — is that all? And so 
many other heaps of atoms have already been, 
and passed away! Blown hither and thither — 
where? The universe reels with change. Star-dust 
and earth-dust are alike in ceaseless whirl. Little 
it profits to build the spire, the sea-wall, the dome, 
the bridge, the myriad-roofed town. A new era 
shall dawn upon them, and they shall fall away. 
Not only that, but each man who lives to-day 
has less possible material dominion than he had 

17 



THE WARRIORS 

who preceded him. Only so many square feet of 
earth, and now there are more to walk upon them ! 
The ground we tread was once trodden by the 
feet of those long dead. I am taking up their room, 
and in due time I must myself depart, that there 
may be footway for those who are to come after 
me. Only the under-sod is really mine — the little 
earth-barrow to which I go. 

There is no question more baffling than this 
simple, ever-recurring one: What am I? If I 
should decide what I am to-day, I discover that 
yesterday I was quite a different person. To-day 
I may be six feet in height, and climb the Alps; 
yesterday I lay helpless in swaddling clothes. Yes- 
terday I was a thing of laughter and frolic; to- 
day I am grave, and brush away tears. As a babe, 
was I still I? What is Myself? When did I come 
to Myself? How far can I extend Myself? My feet 
are here, but in a moment my spirit can flee to 
Xanadu and Zanzibar. There is no spot in the 
universe where I may not go. Where, then, are 
the limits of Myself? 

Personality is never for a single moment fixed: 
it is as changing and evanescent as a cloud. We 
are whirlwind spirits, swept through time and 
space, bearing within our souls hopes, fears, joys, 
sorrows, which are never twice the same. Every 
aspect of the universe leaves new impressions on 
us, and our wills, in their world-sweep, daily de- 
sire different things. 



THE CALL OF JESUS 
Incompleteness lies on life — restlessness is in 
the heart. True love has no final habitation on 
earth; there is no abiding-place for our deepest 
affection, our most tender yearning. It is curi- 
ous how deeply one may love, and yet feel that 
there is something more. In all our journeys, sky- 
ward and sunward, we never reach the End of 
All. 

Over against this vague and changing self, there 
stands out the figure of the changeless Christ, the 
same yesterday, to-day, and forever. In Him we 
find the environment of all our lives, and the sum 
of all our dreams. 

2. Jesuscallsusbyourearth-borncares.InMen- 
delssohn's Elijah, there is a voice which sings : " O 
rest in the Lord!" This angel's message is the 
voice of Jesus to the human race. 

The voice of Jesus calls us to awake to toil. 
We sometimes forget this, and imagine that if 
we follow Jesus, we shall never have anything 
to do. Christ does not still the machinery of the 
world, nor shut the mine, nor take away the sow- 
ing and the reaping. The call of Jesus is not a call 
to rest from work, but to rest in work. The rest 
we receive is that of sympathy, of inspiration, of 
efficiency. Christ really increases the toil-capacity 
of man. Man can do more work, harder work, 
and always better work, because of the faith that 
is in him. What makes the confusion and fatigue 
of life is, that men are everywhere scrambling for 



THE WARRIORS 
themselves, and trying to manage their own un- 
dertakings, instead of falling into harmony with 
God, and through Him, with all that is. What 
wears the soul out is not the work of life itself — 
it is its drudgery, its monotony, its blind vague- 
ness, its apparent purposelessness. We do not 
wish to scatter our lives and spend our years in 
nothingness. 

Christ comes into the world and says: Over- 
fatigue is abnormal. There is not enough work 
in the universe to tire every one all out. There is 
just enough for each one to do happily, and to 
do well. I am come as the great industrial or- 
ganizer. My mission is not to take away toil, but 
to redistribute it. My industrial plan is the largest 
of history — it is also the most simple. I look 
down over the world, as a master upon his men. 
My work is not to found an earthly kingdom, as 
some have thought; it is not primarily to set up 
industrial establishments, or syndicates, or ways 
of transport and trade. My work is to build up 
in the universe a spiritual kingdom of energy, 
power, and progress. To this kingdom all ma- 
terial things are accessory. In My hand are all 
abilities, as well as all knowledge. Not a sparrow 
falls to the ground without My notice. Not a lily 
blooms without My delight. Not a brick is laid, 
not a stone is set, not an axe is swung, except 
beneath My eye. I provide for My own. To each 
man I assign his work, his task. If he takes upon 
20 



THE CALL OF JESUS 
him only what I give him to do, he will never 
be under-paid, or over-tired. 

Hence the first step towards an industrial 
millennium is to arise and do what Jesus bids. 
Heaven is heaven because no one is unruly there, 
or idle, or lazy, or vicious, or morose. Each soul 
is at true and happy work. Each energy is ab- 
sorbed; each hour is alive with interest, and there 
are no oppressive thoughts or ways. 

If each heart and soul responded to the call 
of Jesus, there would be a new heaven and a new 
earth — a Utopia such as More never dreamed 
of, nor Plato, nor Bellamy, nor Campanella in 
his City of the Sun. Each hand would be at its 
own work; each eye would be upon its own task; 
each foot would be in the right path. All the fear, 
the weariness, the squalor, and the unrest of life 
would be done away. The life of each man would 
be a life of contentment, and of economic ad- 
vance. 

3. Jesus calls us by the scourging of our sins. 
Flagellation is not of the body — it is of the soul. 
Remorse is as a scorpion-whip, and memory beats 
us with many stripes. The first sin that besets us 
is forgetfulness of God. Apathy creeps over the 
spirit, and sloth winds itself about our deeds. 
Nothing is more pathetic than the decline of the 
merely forgetful soul. "Be sleepless in the things 
of the spirit," says Pythagoras, "for sleep in them 
is akin to death." 

21 



THE WARRIORS 

Sin lifts bars against success: the root of failure 
lies in irreligion. Pride, conceit, disobedience, mal- 
ice, evil-speaking, co vetousness, idolatry, vice, op- 
pression, injustice, and lack of truth and honor 
fight more strongly against one's career than any 
other foe. No sin is without its lash ; no experience 
of evil but has its rebound. To expect a higher 
moral insight in middle age because of a larger 
experience of sin in youth, is as reasonable as to 
look for sanity of j udgment in middle age because 
in youth a man had fits ! 

Looking at ourselves in a mirror, do we not 
sometimes think how we would fashion ourselves 
if we could create a new self, in the image of some 
ideal which is before us? Would we not make 
ourselves wholly beautiful if we could make our- 
selves? 

Even so, looking out upon our own spirits, do 
we not some day rouse to the distortion and de- 
formity of sin? Do we wish to retain these gri- 
macing phases of ourselves? Do we not yearn 
eagerly for the dignity and beauty of high virtue? 
Do we not long for the graces and perfections 
which make up a radiant and happy life? If we 
could be born again, would we not be born a more 
spiritual being? 

It is to this new birth that Jesus calls our souls. 
All around the babe, hid in its mother's womb, 
there lies a world of which it has neither sight 
nor knowledge. The fact that the babe is igno- 

22 



THE CALL OF JESUS 

rant does not change the fact that the world is 
there. So about our souls there lies the invisible 
world of God, which, until born of the Spirit, we 
do not see or understand. It is a world in which 
God is everywhere; in which there is no First 
Cause, except God; in which there is no will, ex- 
cept the will of God; in which there is no true 
and perfect love, except from God; no truth, 
except revealed by God; no power, except from 
Him. 

Conversion is the outlook over a world which 
is arranged, not for our own glory, but for the 
good of God's creatures; in which what we do is 
necessary, fundamental, permanent — not because 
we ourselves have done it well, nor, in truth, be- 
cause we have done it at all — but because what 
we have done is a part of the universe which God 
is building. We change from a self-centre to a * 
God-centre; from the thought of whether the 
world applauds to whether God approves; from 
the thought of keeping our own life to the thought 
of preserving our own integrity ; from isolation 
from all other souls to a sympathy with them, 
an understanding of their needs, and a desire to 
help their lives. It is a turning from a delight in 
sin, or an indifference to sin, or merely a moral 
aversion to it, to a deep-rooted hatred of every 
thought and act of sin, to penitence, and to an 
earnest desire to pattern after God. 
4. Jesus calls us by our sorrows, Jesus calls us 

23 



THE WARRIORS 

by our dreams. He thrills us by each high aim 
that life inspires. His voice is one of understand- 
ing, of tenderness, of human appeal. How could 
we love Jesus if He did not sympathize with 
our ideals? But here is a Divine One in whose 
sight we are not visionary; who lovingly guards 
our least hope; who welcomes our faintest spir- 
itual insight; who takes an interest in our social 
plans, and points out to us the great kingdom that 
is to be. Christ lays hold of the divine that is in 
us, and will not let us go. 

5. Jesus calls us by our latent gifts and powers. 
Which of us has ever exhausted his possibilities? 
Which of us is all that he might be? 

It is an impressive thought, that nothing in 
the universe ever gets used up. It changes form, 
motion, semblance, — but the force, the energy, 
neither wastes nor dies away. Air — it is as fresh 
as the air that blew over the Pharaohs. Sun — it is 
as undimmed as the sun that looked down on the 
completion of Cheops. Earth — it is as unworn as 
the earth that was trodden by the cavemen. 

No generation can ever bequeath to us a single 
new material atom. The race is ever in old clothes. 
Nor can we hand down to others one atom which 
was not long ere we were born. Yet the vitality 
of the universe is being constantly increased, and 
this increase is also permanent. God has a great 
deal more to work with now than a thousand 
years ago. 

24 



THE CALL OF JESUS 

For not all energy is material. With each birth 
there comes a new force into the world, and its 
influence never dies. The body is born of ages 
past, of the material stores of centuries; but the 
soul, in its living, thinking, working power, is a 
new phase of energy added to the energy of the 
race. 

This fact confers on each individual man a 
strange impressiveness and power. It gives a new 
significance to the fact that I am. I am something 
different from what has been, or ever shall be. In 
the great whirling myriads, I am distinguished 
and apart. I am an appreciable factor in universal 
development and a being of elemental power. By 
every true thought of mine the race becomes wiser. 
By every right deed, its inheritance of tradition is 
uplifted; by every high affection, its horizon of 
love is enlarged. We can bequeath to others this 
new spiritual energy of our lives. 

This thought gives us a newzestfor life. There 
is an appetite which is of the soul. It is this wish 
for growth, for the development of our powers, 
for a larger life for ourselves and for those who 
shall come after us. 

Is there any one who wishes to stay always where 
he is to-day? — to be always what he is this morn- 
ing? Beyond the hill-top lies our dream. Not all 
the voices that call men from place to place are 
audible ones. We hear whispers from a far-off 
leader; we are beckoned by an unseen guide. Out 

25 



THE WARRIORS 
of ancestry, tradition, talent, and training each 
departs to his own way. 

What calls is not largeness of place— it is 
largeness of ideal. To each of us, thinking of this 
one and that one who has taken a large part in 
the shaping of the world, there comes a feeling: 
Beside all these I am in a narrow way ! What can 
I think that shall be worth the consideration of 
the race? What can I do that shall be a stepping- 
stone to progress? What can I hope that shall 
unseal other eyes to the universal glory, comfort 
others in the universal pain? We say: I do not 
want to be mewed up here, while others are out 
where thrones and empires are sweeping by ! I do 
not want to parse verbs, add fractions, and mark 
ledgers, while others are the poets, the singers, 
the statesmen, the rulers, and the wealth-con- 
trollers of the world ! We wish to step out of the 
trivial experience into that which is significant. 
Each day brings uneasiness of soul. " Man's un- 
happiness,"says Carlyle, "as I construe it, comes 
of his greatness; it is because there is an infinite 
in him, which with all his cunning he cannot quite 
bury under the finite/' Says Tennyson: 

" ' Tis life, whereof our nerves are scant, 
O life, not death, for which we pant ; 
More life, and fuller, that I want. 97 

These aspirations are prophetic. Does a clod- 
hopperdream? We move toward our desires. The 
wish for growth is but the call of Jesus to our 

26 



THE CALL OF JESUS 

souls. We sometimes hear of the "limitations of 
life." What are they? Who set them? Man him- 
self, not God. The call of Jesus urges the soul 
of man to possibilities which are infinite. 

A large life is the fulfilment of God's ideal of 
our lives — the life which, from all eternity, He 
has looked upon as possible for us. Could any ca- 
reer be grander than the one that God has planned 
for us? God does not think petty thoughts: He 
longs for grandeur for us all. 

6. Jesus calls us by the spirit of the times. There 
is a growing recognition of the affinity between 
God and the human soul. Religion has changed 
in spirit as well as in form. It used to be consid- 
ered, a tract in one's experience, and now it is per- 
ceived to be all of life — its impetus, its central 
moving force, the reason for being, activity, de- 
velopment, for ethical conduct, and for unself- 
ish and joyous helpfulness. Religion is more and 
more perceived to be, not a thing of feeble senti- 
ment, of restraint, of exaction, of meek subor- 
dination and resignation, but the unfolding of 
the free human spirit to the realization of its 
highest possibilities and its allegiance to that 
which is eternal and supreme. The twentieth 
century opens with the thinker who is also a 
man of meditation and devotion. We offer to 
Heaven the incense of aspiration, hope, research, 
talent, and imagination. 

The chief thing toward which we are moving 

27 



THE WARRIORS 

is, I believe, the Enthronement of the Christ. 
Christ has always been, in the hearts of the few, 
enthroned and enshrined. Even in the dark years 
of mediaeval superstition and unrest, there were 
the cloistered ones who maintained traditions 
of faith and did works of mercy, as there were 
knightly ones who upheld the ministry of chiv- 
alry, and followed, though afar, the tender shin- 
ing of the Holy Grail. But now all the signs point 
to a great and general recognition of the Christ 
— Christ to be lifted high on the hands of the 
nations, to His throne above the stars! 

A new spiritual note is to be heard in modern 
subjects of study, is noticeable in all paths of 
intellectual prestige. History is no more looked 
upon as the story of the trophies of warriors, con- 
querors, and kings. History, rising out of dim 
mists, is seen to be the marching and the coun- 
termarching of nations in the throes of progress 
and of social change. It is not the story of princes 
alone, but of peasants as well; the result of myri- 
ads of small, obscure lives; of changing condi- 
tions; of the movements of great economic, psy- 
chologic, and spiritual forces. Looking backward 
over the moving processional of the nations of 
the earth, we may see how, without rest, without 
pause, through countless ages, the myriad legions 
of men have been passing across the scene of life 
— passing, and fading away! 



28 



THE CALL OF JESUS 

"All that tread 
The globe are but a handful of the tribes 
That slumber in its bosom." 

Empires have risen, and empires have decayed ; 
dynasties have been buried,and long lines of kings, 
wrapping stately robes about them, have lain down 
to die. Thrones have been overturned, armies and 
navies have been mustered and scattered, land 
and sea have been peopled and made desolate, as 
the thronging tribes and races have lived their 
little life and passed away. Babylon and Assyria, 
India and Arabia, Egypt and Persia, Rome and 
Greece, — each of these has had its lands and con- 
quests, its song and story, its wars and tumults, 
its wrath and praise. Under all the tides of con- 
quest and endeavor but one fact shines supreme: 
the steady progress of the Cross. 

One principle of growth and development is 
being slowly revealed, — an approach to symme- 
try and civic form, which is seen in freedom, jus- 
tice, popular education, the rise of masses, the 
power of public opinion, and a general regard for 
life, health, peace, national prosperity, and the 
individual weal. The day has passed when men 
merely lived, slept, ate, fought; they are now in- 
volved in an intricate and progressive civilization. 
Sociology, ethics, and politics are newly blazed 
pathways for its development, its guidance, and 
its ideals. We are moving on to new dreams of 
patriotism, of statesmanship, and of civil rule. 

29 



THE WARRIORS 

Literature, instead of being considered as 
merely an expression of the primitive experiences 
of a race in its sagas, glees, ballads, dramas, and 
larger works and songs, is more and more reveal- 
ing itself as an appeal to the Highest in the su- 
preme moments of life. It is the unfolding pano- 
ramaof the concepts of the soul in regard to duty, 
conduct, love, and hope. Literature asks: What 
do I live for? as well as, How shall I speak forth 
beauty? How ought the soul of man to act in an 
emergency ? Whatis the best solution of the great 
human problems of duty, love, and fate? The 
voices of Dante, Milton, Shakespeare,Tennyson, 
and Browning sweep the soul upward to spiritual 
heights,and answer some of thedeepestquestion- 
ings of the soul of man. And hence literature is 
no longer merely a thing of vocabulary, of phrase, 
of rhythm, of assonance, of alliteration, or of met- 
rical and philosophical form. It is a revelation of 
the progress of the soul, of its standards, of its 
triumphs, its defeats, and its desires. It is the un- 
foldingof one's intellectual helplessness before the 
unmoved, calm passing of years; of one's emo- 
tional inadequacy without God for adjudicator. 
It is a direct search for God. One finds wrapped 
within it the mystery, aspiration, and spiritual pas- 
sion of the soul. 

Science, no longer a dry assembling of facts and 
figures, is an increasing revelation of the imagi- 
nation, the exactness, the thoroughness, and the 

30 



THE CALL OF JESUS 

great progressive plans of God. Evolution has 
become a spiritual formula. The scientist looks 
out over the earth and sky and sun and star. 
Against his little years are meted out vast prehis- 
toric spans; against his mastery of a few forms of 
life, stands Life itself. Back of all, there looms up 
the great Figure of the Originator of life, and of 
the forms of life; the Maker and Ruler of them 
all. Each scientific fact helps exegesis and evi- 
dence. Each new aspiration after truth becomes 
a form of prayer. 

Yes, the whole world is being subtly and power- 
fully drawn to the worship of the Christ. Never be- 
fore was there so deep, genuine, and widespread 
a Revival of Religion. It has not come heralded 
with great outcries, with flame and wind, and rev- 
olution and upheaval; it has come as the great 
changes that are most permanent come, in still- 
ness and strength. Throughout the world there 
is being turned to the service of religion the high- 
est training, the most intellectual power. Wars are 
being wrought for freedom; the Church and the 
university are joining hands; the rich and the 
poor are drawing near together for mutual help 
and understanding; industry is growing to be, not 
only a crude force, brutal and disregarding, but a 
high ministry to human needs ; the home is becom- 
ing more and more the guardian of faith and the 
shrine of peace; business houses are taking upon 
them a religious significance; commerce and trade 

3 1 



THE WARRIORS 

are perceiving ethical duties. Armies are marching 
in the name of Jehovah, and a great poet has this 
one message : " Lest we forget ! " 

7. Jesus calls us by the future of the race. Life 
proceeds to life. Eternity is what is just before. Im- 
mortality is a native concept for the soul. Beyond 
this hampered half-existence, the soul demands 
life, freedom, growth, and power. 

We stand between two worlds. Behind us is the 
engulfed Past, wherein generations vanish, as the 
wake of ships at sea. Before us is the Future, in 
the dawn-mist of hovering glory, and surprise. 
Looking out over eternity, that billowy expanse, 
do we not see rising, clear though shadowy, a vast 
Permanence, Completion, Realization, in which 
the soul of man shall have endless progress and 
delight? This is the Promise held out by all the 
ages, and the future toward which all the thoughts 
and dreams of man converge. It is glorious to be 
a living soul, and to know that this great race- 
life is yet to be ! 

At the threshold of each new century stands 
Jesus, star-encircled, with a voice above the ages 
and a crown above the spheres, — Jesus, saying, 
Follow Me! 



32 



III. PROCESSIONAL : THE CHURCH OF GOD 



[aurelia] 

The Church's one foundation 

Is Jesus Christ her Lord; 
She is His new creation 

By water and the Word: 
From heaven He came and sought her 

To he His Holy Bride; 
With His own blood He bought her 9 

And for her life He died. 

Though with a scornful wonder 

Men see her sore opprest, 
By schisms rent asunder ; 

By heresies distrest; 
Yet saints their watch are keeping, 

Their cry goes up, "How long?" 
And soon the night of weeping 

Shall be the morn of song. 

9 Mid toil and tribulation, 

And tumult of her war, 
She waits the consummation 

Of peace for evermore; 
Till with the vision glorious 

Her longing eyes are blest, 
And the great Church viclorious 

Shall be the Church at rest. 

SAMUEL JOHN STONE 




III. PROCESSIONAL : THE CHURCH OF GOD 
FIRST : RECONSTRUCTION 

SUBJECT that is being care- 
fully considered by many 
thinking men and women to- 
day is this : the place and pros- 
pects of the Christian Church. 
All about us we hear the cry 
that the Church is declining, 
and may eventually pass away ; 
that it does not gain new members in proportion 
to its need, nor hold the attention and allegiance 
of those already enrolled. Are these things true? 
If so, how may better things be brought to pass ? 
To share in the civilization that has come from 
nineteen hundred years of the work of the Church, 
and to be unwilling to lift a pound's weight of 
the present burden, in order to pass on to others 
our precious heritage, is certainly a selfish and 
unworthy course. It is better to ask, What is my 
work in the upbuilding of the Church ? What can 
I do to further the Royal Progress of the Church 
of God? 

The root-failure of the organized Church to- 
day is its failure to share in the growing life of 
the world. A growing life is one that is full of 
new ideas, new experiences, new emotions, a new 
outlook over life — that works in new ways, and 
that is full of seething and tumultuous energy, 
enthusiasm, and hope. If we look out over the 
colleges, business enterprises, periodicals, agricul- 

35 



THE WARRIORS 

ture, manufacturing, and shipping of the world, 
we find everywhere one story — growth, impetus, 
courage, resources, vigorous and bounding life. 
Besides these things the average church services 
to-day lack vitality and hope. The forces of re- 
ligion are sometimes not wielded very well. There 
is in many churches, however we may dislike to 
own the fact, a decrease of interest and propor- 
tionate membership, a waning prestige, a general 
air of discouragement, and a tale of baffled efforts 
and of disappointed hopes. 

The Church — and by this word I here mean 
the organized body of both clergymen and lay- 
men — is meant to be the supreme spiritual leader 
of the world. It is meant to possess vigor, deci- 
sion, insight, hope, and intellectual power. But 
before it can accomplish its high and holy work, 
a great reconstruction must begin. To help in this 
reconstruction, to aid in vivifying, coordinating, 
and ruling the varied processes of organized re- 
ligion, is your work and mine. 

i . The Church must rouse to a sense of its noble 
duties and exalted powers. We underrate the 
Church. We are looking elsewhere for our highest 
ideals, instead of claiming from the Church that 
spiritual guidance and inspiration which should 
be its right to give. One of the things that is a 
monumental astonishment to me, is that when 
we need supplication, intercession, prayer for the 
averting of great personal or national calamity, 

36 



THE CHURCH OF GOD 

we flee to the Church, but we seldom think of the 
Church when we need brains! 

The Church should lead, and not follow, the 
great dreams of the world. In the midst of our new 
national life we are sending all over the country 
for the best-trained help and thought in every de- 
partment of government influence and control. 
Our problems of the day are preeminently spiri- 
tual ones. Colonial control is not a question of 
material ascendancy —it is a rule over the minds, 
hearts, and ideals of men. Its moral significance 
is patent. We are called upon, not only to im- 
port provisions, clothing, and household and in- 
dustrial goods into our new possessions; we are 
called upon to develop a higher sense of honor, 
truth, honesty, and every-day morality. Scholars, 
working-men, business men, farmers, and mer- 
chants are being consulted in regard to different 
phases of our national advance, and every idea 
which their insight and experience furnish is 
seized upon. But who is consulting the Church 
in these concerns, except in reference to mere 
technical points? Who is looking to the intellec- 
tual, moral, and spiritual standards of the Church 
for guidance? We are to-day ruled spiritually, as 
well as intellectually, by laymen, and in a way 
which is quite outside the organized work of the 
Church. 

2. The Church needs a more business-like or- 
ganization and way of work. It needs a more 

37 



THE WARRIORS 
military spirit and discipline. The Church is dif- 
fuse and loosely strung. There are in the United 
States alone about one hundred and fifty-six kinds 
of religious bodies. There is no centralized in- 
terest or work; there is no economic adjustment 
of funds; there is no internal agreement as to 
practical methods. The result is a most wasteful 
expenditure of force. Movements are not only 
duplicated, but reproduced a hundred times in 
miniature, in one denomination after another; 
special talent is restricted to a narrow field ; build- 
ings and church-plants are multiplied, but lie 
largely disused ; sects and communities are at log- 
gerheads on unessential points ; all this — and the 
world is not being saved ! The Church fails to see 
openings for aggressive work; it fails to seize stra- 
tegic points ; it does not carry a well-knit local or- 
ganization, with a husbanding of economic force; 
it does not front the world in dead-earnest ; it is not 
proud and honorable in meeting its local debts; 
it loses progressive force, from lack of knowledge 
as to how to judge men, and train them, and set 
them to work. 

It also lacks greatly in office-force and in sup- 
plies. The gospel itself is without price, but in 
the nature of things it cannot be proclaimed, nor 
church-work efficiently carried on, without finan- 
cial outlay. There should be a more adequate 
equipment for this work. All other enterprises 
need, without question, stationery, stenographers, 

38 



THE CHURCH OF GOD 

literature for distribution, office-rooms, office- 
hours, and a general arrangement looking toward 
enlargement and progress. A busy pastor should 
have an office-equipment just as much as a busi- 
ness man,and it should be supported,as a business 
office is, out of the funds of the business organi- 
zation, i.e. the local church. 

There should be, first of all, a united spirit, and 
a general reorganization throughout the whole of 
evangelical Christendom, not necessarily destroy- 
ing denominational lines, with a view to quick mo- 
bilization of energy in any direction most needed. 
What would a general do, who, in looking over 
his troops, should find one hundred and fifty-six 
provincial armies, not at ease or at peace with each 
other, and yet expected to make war upon a com- 
mon foe? Shall we not endeavor to share in some 
broadly planned, magnificently executed scheme 
of world-advance ? 

The Church has reached a point where a vast 
constructive work is to be done. Its scattered parts 
must be knit into a powerful and aggressive whole, 
to turn a solid front upon the evil of the world. 
The times are ripe for a successor of Peter the 
Hermit, of Luther, Knox, Calvin, Zwingli, Sa- 
vonarola, Whitefield, Finney, Moody. Whether 
a great preacher, theologian, or evangelist, he will 
certainly be a business man, a man of vast energy 
and executive capacity, who shall perform this 
miracle of organization of which many dream 3 

39 



THE WARRIORS 

and who shall set the progress of the Church for a 
full century to come! 

This united spirit should prevail, not only 
through the smaller bodies, but between the Ro- 
man Catholic and Protestant communions. There 
has been a distinct division between these two 
bodies, much mutual suspicion, jealousy, and an- 
tagonism: it is only quite lately that Protestant 
and Catholic leaders have been willing to work 
amicably together for great common causes. 

A new situation has arisen. In our new posses- 
sions we are confronted with a large population 
who, whatever may be the reason, are unques- 
tionably not, as a whole, progressive, enlightened, 
educated, or highly moral. The problem now is, 
not for Catholic and Protestant to waste energy 
and spiritual strength in contending for mastery 
over each other, but for them to unite in chang- 
ing and bettering the condition of our island peo- 
ples. What is past is past. Our present duty is 
to bring peace, industry, intelligence, high ideals, 
and spiritual living to our new countrymen. This 
is a work to fill the hands and heart of both 
churches, and perhaps, in a common task, each 
may learn to understand and regard the other as 
those should understand and regard each other 
who have one Lord, one hope, one heaven. 

3. The Church needs stronger and more gifted 
leaders. In every business or intellectual enterprise 
to-day, there is an effort to place at the head of each 
40 



THE CHURCH OF GOD 

organization the most powerful and resourceful 
man whose services can be obtained. Nothing in 
this age works, or is expected to work, without 
the leadership of brains. A primary step, in a far- 
reaching ecclesiastical policy, is to endeavor to 
draw into both ministry and membership the most 
active and intellectual class. All earnest souls can 
work, but not all can work equally effectively. Par- 
ticularly in the ministry, north, south, east, and 
west, men are needed who are really men. This 
does not necessarily mean the men with the longest 
string of academic degrees, the men who can write 
the best poems or make the best speeches on pub- 
lic occasions; it means the thinking men who are 
brave, talented, spiritual, and warm-hearted. 

In the Report of one of the missionary Boards, 
I have recently read the following stirring words. 
They refer to the work of missionaries in the far 
north, one of whom has lately travelled a thou- 
sand miles over the snow in a dog-sled :"He who 
follows that mining crowd must be more than the 
minister, who would do well for towns in the west 
or elsewhere in Alaska. He must be a man who, 
when night overtakes him, will be thankful if he 
can find a bunk and a plate in a miner's cabin; he 
must travel much, and therefore cannot be cum- 
bered with extra trappings — must dress as the mi- 
ners do, and accept their food and fare. He must 
be no less in earnest in his search for souls than 
they in search for gold. He must be so c furnished ' 

4i 



THE WARRIORS 
that, without recourse to books or study-table, 
he can minister acceptably to men who under the 
guise of a miner's garb hide the social and mental 
culture of life in Eastern colleges and professional 
days." 

It is far from that land of frost and snow to the 
beautiful island of Porto Rico, washed by tropical 
seas, through the streets of whose capital there 
passes every day the carriage of the Governor, 
with its white-covered upholstery and its livery 
of white. But I add this word: The missionary 
sent to Porto Rico, be he Catholic or Protestant, 
must be a man who can stand among statesmen 
and society men and women, as well as one who 
can live and work among the humblest folk who 
lodge in leaf-thatched huts along the roadside or 
far on lonely hills. Representative men of ability, 
health, culture, and courage are being chosen to 
carry on governmental work : it is idle to send pro- 
vincial men to the Church. What is locally true of 
the Church in Porto Rico is fundamentally true 
all over the world, at home and abroad. Each 
ministerial post to-day requires an imperial man. 
Not every post requires the same sort of man, 
either in regard to general heredity or education. 
Men are needed of the Peter-type, of the John- 
type, of the Paul-type ; it suffices that they be men 
of unusual power, and well fitted to their indi- 
vidual work. 
4. The Church needs a better system for the 

42 



THE CHURCH OF GOD 

proper placing of men. No phase of the world's 
work can be carried on merely and simply be- 
cause a man is pious. In every phase of life, there 
is a constant shifting of men according to tempera- 
ment, ability, and general influence and power. In 
the Church we must have a quick and decisive 
recognition of a man's ability, and he must be set 
where that talent can work easily and effectively. 
Churches are not all alike. There are no two alike. 
When we think of it, what a ghoulish business 
"candidating" is! No scheme for the right plac- 
ing of men can be devised which does not place 
a great deal of power in the hand of a few lead- 
ing men. This power may be abused, but ought 
not to be, if it were really looked upon as under 
divine direction and inspiration. Cannot a great 
leader be inspired to the choice of a man, as well 
as a great author to the choice of a word, a rhyme ? 
Comparatively few men thoroughly understand 
how to rate other men, and to these few men, as 
in all other great enterprises, must be given the 
power and authority to select and adjust. By this 
I do not mean that a set of ecclesiastics will alone 
be adequate. Ecclesiastical vision, like all other 
highly specialized vision, is partial, and does not 
always see quite straight. There should also be 
called into play the business ability and discern- 
ment of men of large business interests or admin- 
istrative gifts. Sooner or later the various religious 
organizations will have to meet, in some better 

43 



THE WARRIORS 

way than any thus far formulated, this growing 
need. 

5. We need a release of pressure on the abler 
men. Many a minister to-day is a sort of com- 
munity lackey. What other men are frankly too 
busy to do, he is supposed to be cheerfully ready 
to do. The list of odd jobs which fall to his lot 
would be ridiculous, were not their influence upon 
his life and work so retrogressive and so sad. He 
lives to serve others, but this vow of service is 
greatly imposed upon. If he is to lead in intel- 
lectual and spiritual matters, he must be given 
fewer errands to run, the financial burden of his 
church must be taken absolutely from his shoul- 
ders, he must have a suitable salary, and his time 
must be at least as carefully guarded as that of the 
average man. Some calls he is bound to obey, at 
whatever cost of time or strength, — illness, cer- 
tain public duties, and real spiritual needs,— but 
his life must not be at the mercy of cranks, or of 
idle persons' whims. 

6. We need a reorganization of preaching tra- 
ditions. It is a tradition that a minister must, in 
general, preach two set sermons every week, give 
one informal week-day lecture, and be prepared to 
deliver, at any moment, funeral addresses, anni- 
versary speeches, "remarks," or to perform other 
utterly impossible intellectual feats. Any one who 
writes, or who speaks in public, knows that the 
preparation of a half-hour address which is worth 

44 



THE CHURCH OF GOD 

anything requires a great deal of time. It cannot 
ordinarily be "tossed off," and help men's souls. 
Only an occasional inspiration, the result of a 
lifetime of thought and experience, is born in this 
sudden way. Usually excellence is the result of 
long and careful labor. The way to help this would 
seem to be a constant interchange of preachers, 
not only in one denomination, but among the 
various denominations, so that a really fine ser- 
mon would be heard by many people, and fewer 
sermons would require to be written. This is easily 
done in a large city or its vicinity. What congre- 
gations need most is not altogether formal ser- 
mons, but thoughtful, helpful talks containing a 
fresh, uplifting, and spiritual outlook over life, 
with a practical bearing on the occasions and du- 
ties of life. The work of both Frederick Robert- 
son and Horace Bushnell has this direct and vital 
tone. 

Ministers must study more. If they are freed 
from many tasks now put upon them, it is not 
unreasonable to ask that this time be put on more 
careful thinking. Too many a minister of to-day 
is, intellectually, something of a flibbertigibbet. 
His sermons do not take hold, because they have 
not the roots to take hold with. How many min- 
isters possess, for instance, a scholarly knowledge 
of human nature or of the deeper aspects of re- 
demption? Yet these things he ought to know. 
There is a large amount of intensely interesting, 

45 



THE WARRIORS 

though spiritually undigested, material for a min- 
ister in a book like William James's Varieties of 
Religious Experience. 

7. Greater care must be taken of the rural church. 
Any one interested in a great ecclesiastical polity 
must surely recognize the ultimate possibilities 
of our rural regions. Here are growing up the 
leading men and women of to-morrow. Ideals and 
inspirations set upon their hearts will bear fruit 
a thousand-fold. Hence there should be a defi- 
nite arrangement by which a certain portion of 
the preaching time of the really able preachers 
shall be placed each year in some small and re- 
mote place. Several scattered country churches 
might unite for these services. Let such a man 
also make helpful suggestions for neighborhood 
social and intellectual life. While he is in the vil- 
lage, let the country pastor go to town, browse 
in libraries, art-colleclions, hear music, and get 
a general quickening of interest and inspiration. 
Let each compare notes with the other. They will 
both gain by this interchange. 

8. There is too little recognition of individual 
talent in the Church. Too few workers are set at 
work which they know how to do, and the un- 
taught rush at tasks which angels fear to touch. 
We have myriads of Sabbath-school teachers, but 
how many men or women really know how to 
teach a little child? The man is asked to speak 
or pray in prayer-meeting, who cannot possibly 

46 



THE CHURCH OF GOD 

do it well, but no notice is taken of the fact that 
he thoroughly understands public accounts. A 
man is asked to subscribe ten dollars to a church 
affair, who cannot afford it, but his spiritual in- 
sight might save the impending church quarrel. 
People come and go in the churches, and many, 
I am convinced, drift away because they are never 
asked for anything but money for the support 
and interest of the Church. In no other sort of 
organization is this true. Even in the summer 
camp or mountain hotel or Atlantic liner, when 
any pastime or entertainment is suggested, the 
first thing to discover is, What can each one do? 
One, who has the gift of organization and man- 
agement, "gets it up"; one sings; one reads or 
recites; one writes a bright bit of verse; another 
smooths out rising jealousies, or bridges, by a" 
little tad, the abyss of caste. Why do we hide so 
many pretty talents under a bushel, when the 
church-door swings behind us? Why do we sub- 
stitute such strange and foolish tasks, particu- 
larly for women? What would leading lawyers 
and doctors do, I wonder, if they were asked, as 
busy women often have been, to spend a pre- 
cious morning in a church-room sorting cast-off 
clothes? 

In every church, large or small, there are both 
men and women who are talented in a special way ; 
who could bring gifts of training and experience 
to bear upon the problems and opportunities of 

47 



THE WARRIORS 

the Church. Tell me, in prayer or speech-making, 
formal or social occasion, pastor or people, do we 
often bring our very deepest, tenderest, most in- 
spiring emotional or intellectual life? It is not a 
whit more spiritual to be stupid than to be bright. 
This is what our church-meetings should be — 
not a formal and very dull round of prayers and 
set remarks, more or less pointless ; they ought to 
be a yielding-up of our heart's best life to others. 
9. We need, as a Church, a deeper spiritual life. 
We need the Power of the Holy Ghost. In spite 
of all the sorrow of the world, sorrow both of 
a personal nature and that which touches whole 
communities, there is only one real burden upon 
the heart of earnest men and women : it is our own 
inadequate representation of Christianity,— the 
disheartening difference between what we practise 
and what we profess. When the Church of God 
is in reality a powerful and hard-working body of 
sincere, honest, and loving people, the world will 
soon be saved! 

SECOND : ADHERENCE 
By the question, Why join the Church?— I do 
not mean alone, Why add my name to a church- 
roll? I mean, Why give myself, my powers, my 
education, my love, my loyalty, to advance the 
progress of the Church? 

There is nothing we resent more than a waste 
of ourselves. To attract our service, there must 

48 



THE CHURCH OF GOD 

be in the Church an inner vitality, a moving and 
spiritual fire. 

i. The Church embodies the spiritual dreams 
of the world. Man does not live by bread alone; 
he lives by imagination, and by religious powers. 
In the Church of God, the spiritual imagination 
of man has had its highest field of energy, and 
has brought forth its most triumphant works. 
The great art of the world has centred about the 
Christian Church — its architecture and much 
of its noblest speech. Imagine a world in which 
every work which was inspired by the Church, or 
by the concepts of religion embodied in it, should 
be left out. What would we then lack? We would 
lack the greatest works of Michelangelo, Raphael, 
Titian, Francesca, Botticelli, Murillo; we would 
not see the cathedrals of Milan, Strasburg, or 
Cologne; we would never read the poems of 
Csedmon, Milton, or Dante. The hamlet would 
be without a spire; philanthropy would be al- 
most unknown; there would be neither night- 
watch nor morning-watch of united prayer. We 
should have no processional of millions church- 
ward on the Lord's Day, no hymns to stir our 
souls to joy and praise, no anthems or oratorios, 
no ministers, no ecclesiastical courts and assem- 
blies, no church conventions, no church-schools, 
religious societies, nor religious press. All these 
works and institutions proclaim the glory of be- 
lief, and hand down the religious traditions and 

49 



THE WARRIORS 
the spiritual aspirations of the generations of 
men. Shall we let others share in the mystery and 
triumph while we stand apart, silent, unapprov- 
ing, and alone? 

The dreams of the Church are high and holy. 
There is the dream of Freedom, — the Freedom 
of the Soul. It is an inspiring thought this, the 
essential democracy of the race. We do not find 
intellectual equality of souls. We see each man 
or woman differently circumstanced, differently 
gifted, differently trained. Yet each may say, I 
am spiritually free ! To me also is given the op- 
portunity of development, of majesty of charac- 
ter, of high service. The soul is the thrall of none ; 
nothing can bind it to spiritual serfdom. 

Next, there is the dream of Allegiance. Some 
one has well said: "Wouldst thou live a great 
life? Ally thyself with a great cause." Allegiance 
is devotion of the whole of ourselves to a leader, 
a cause. We can no more go through the world 
without allying ourselves to something than we 
can go through it and live nowhere. If the object 
of our allegiance be a high one, if the ideal be a 
grand one, our lives are in a constant process of 
development toward that height, that grandeur. 
Each act of faith becomes an impetus to progress. 
We are daily enriched by the experience of mere 
obedience. To obey and follow are acts in the uni- 
versal process. 

If, on the other hand, we ally ourselves to that 
50 



THE CHURCH OF GOD 

which is lower than ourselves, by the very adl we 
are dragged down. No one can remain upon even 
his own level, who is in obedience and devotion 
to that which is below him. Allegiance to a Higher 
is one of the trumpet-calls of the world. It has 
been the rally of all armies, of all legions, of all 
crusades. The great commander is, by his very 
position, a grouper of other men, the ruler of their 
thoughts, their deeds, their dreams. His power 
to call and to sway is beyond his own ideas of it. 
How otherwise could it be that out of one cen- 
tury one heart calls to another — out of one age, 
proceeds the answer to the cry of ages gone? 

The lover of music to-day allies himself to 
Bach, to Haydn, to Mozart, to Wagner, by his 
appreciation, his sympathy, his understanding of 
what they have done. He acknowledges their con-' 
trol of his musical self by his efforts to interpret 
their work to others, and to create new works which 
shall be inspired by their ideals. Thus he acknowl- 
edges their control of his own powers. Such con- 
trol over the spirit of man is that of the Church 
over the social body ; it stirs the spiritual aspira- 
tion of man, it directs his ambition. It fixes upon 
a standard, the Cross; upon a Hero, the Christ, 
and reaches unto all the world its arm of power, 
drawing unto itself the loyalty, the faith, the af- 
fection, and the royal service of successive gen- 
erations of mankind. 

The dream of Redemption. It is not technical 

5i 



THE WARRIORS 
creeds for which the Church as a whole stands, 
but for certain vital principles which concern the 
life of the soul, and its relation to God and man. 
Virtue has always been a dream of the heart. But 
how inaccessible is virtue, with a past of unfor- 
given sin! The height of our ideal of redemption 
is conditioned upon the depth of our realization of 
sin. To the shallow, redemption is an easy-going 
process, a way of healing the scratches which the 
world makes. To the deep and serious-minded, 
redemption involves the regeneration of the race. 
Only the ransomed can truly work, love, or praise ! 

There is one sorrow which God never calls us 
to — the sorrow of a wasted life. By redemption, 
the Church reveals not only a saving from rebel- 
lion, unbelief, and crime, but redemption from 
sloth, from indifference, from lack of purpose, 
and from low aims. Redemption looms up as the 
great economic force of Time — that which in- 
spires and preserves our powers, directs our ener- 
gies, creates opportunity, brings to pass our most 
high and holy desires, and fills life with satisfy- 
ing and abiding things. 

Beauty, harmony, and affection are the natural 
laws of the moral world. There is no despair where 
there has been no disobedience. Christus Salvator 
stands out before the world in majesty and power. 
Virtue is enthroned in a universe which is benefi- 
cent. 

The dream of Fellowship. The Church is the 

52 



THE CHURCH OF GOD 

great social body. We can never live our best life 
in the world, and stand outside the Church. There 
is something vital in personal contact, and in social 
affiliation. It strengthens the best and otherwise 
most complete work. The Christian Church is a 
body of allies, whose work is the upbuilding of 
the kingdom of God. We do not realize how great 
a bond this is. We have our own church centre, 
our own denomination, our own local interests. 
But by and by a great occasion arises — -a revival 
which sweeps the country, a reunion of two long- 
divided parties, an Ecumenical Council, a Chinese 
persecution — and suddenly there arises before the 
mind's eye a glimpse of that Church which girdles 
the world, whose emissaries are in every country, 
whose voices speak in every tongue. We perceive 
that everywhere are 

" Swelling hills and spacious plains 
Besprent from shore to shore with steeple-towers. 
And spires whose silent finger points to heaven" 

Says Wordsworth also: 

"They dreamt not of a perishable home y 
Who thus could build." 

Many an ideal state has been thought out, in 
which fellowship should be the root of social prog- 
ress. But in what state is the proffered fellow- 
ship like that of the communion of saints? Each 
has his share of work and dreams; each has his 
endowment of talent and of opportunity; each 

53 



THE WARRIORS 

has his aspirations and supreme hope. The joys 
of one are the joys of all. The sorrows of one are 
the sorrows of all. The triumphs of one are the 
triumphs of all. The World-burden is the task 
set to be removed. The World-upbuilding in love, 
joy, peace, and truth is the final endeavor. This 
community of interest is the strongest coalition 
the world has yet known. 

There are those who say, I prefer to worship by 
myself! One might as well say, I prefer to fight 
in battle by myself! There is a time for personal 
worship, and there is a time for social worship. 
Alone, the heart meets God. Alone, its prayers 
for individual needs and longings are offered up. 
Alone, it asks for blessings on the individual life 
and work. But the personal life is only a frag- 
mentary part of the life universal. Above the ages 
rings an Over-song of praise. From shrines and 
cathedrals, from chapels, churches, tents, and 
caves, there arises, day after day, this incense of 
united prayer, from a vast and heaven-uplifted 
throng! Each of us would say, Canopied under 
world-skies, I, too, would join this chorus of 
adoring love ! 

The dream of Permanence. The immortality 
of the Church is akin to the immortality of the 
soul. It is a connection which is never severed. 
When we enter the visible body of the Church 
on earth, we connect ourselves with the invisible 
hosts of the Church on high. We enter a company 

54 



THE CHURCH OF GOD 

which shall never be disbanded nor dismayed. 
Something subtle and eternal seems to lay hold 
of our spirits^ and to lift them even to God's 
Throne. For this Time has been, and for this 
Time now is: to present spotless before Him the 
innumerable company of the redeemed, the lion- 
hearted who, armed by faith and shod with fire, 
in robes of white and with songs of praise, shall 
stand before Him even for evermore! 

2. The Church is the centre of a great circle of 
remembrance. One of Constable's famous paint- 
ings represents the Cathedral of Salisbury out- 
lined against a storm-swept sky, with a lovely 
rainbow arched beyond it. So stands the Church 
athwart the landscape of our lives. In each com- 
munity the church is like a living thing! How 
every stone grows significant and dear! How the 
lights and shadows of its arches, the dim, faint- 
tinted windows, the carvings and tracings, the at- 
mosphere and coloring, all sink into the heart, 
and make a background for memories that never 
pass away ! Who ever forgets the tones of the old 
organ, the voice of the choir, the accent, look, and 
bearing of one's early pastor, the rustle of the 
leaves without the window, the rush of the fresh 
summer air, the soft falling of the rain? 

The path to the church is worn by the feet of 
generations. Thither the aged go up, and thither 
the laughing, romping children. Weary men and 
women bear their burdens thither; triumphant 

55 



THE WARRIORS 
souls bring shining faces and uplifted brows; love 
and dreams cluster round the church, and the life 
of the soul, silent and hidden, is subtly acted upon 
by persuasions and convictions that rule the heart 
amid the fiercest storms and temptations of the 
world. The church is a sanctuary and shield; it 
is an emblem of strength and peace. Three angels 
stand before its altar: Life, Love, Death! Hither 
is brought the babe for the christening, hither 
comes the wedding procession, and here are laid, 
with farewell tears, the quiet dead. Day by day 
within that church, as one grows to manhood and 
womanhood, one enters into race-experiences, 
and feels, however vaguely, that the Holy Spirit 
abides within them all. 

3. The Church affords the best outlet for moral 
activity. Where shall we put our moral powers? 
In what work shall they centre? From what point 
shall they diverge? Scattered action is irresolute; 
it is the centripetal powers that count. 

The Church stands ready to engage, to the full, 
the moral powers of man. It can rightly distribute 
the spiritual vitality of the world. It rouses the 
moral emotions and affections, and gives scope 
for contrition, adoration, and thanksgiving, — the 
Trisagion of the heart. 

In the press and stir of life we sometimes for- 
get that the highest emotions of which we are 
capable are those of joy, praise, and prayer. Joy 
is a heavenward uplift of life — deep happiness 
56 



THE CHURCH OF GOD 

of spirit. Praise is an appreciation of the greatness 
and mercy of the Infinite. Worship is the outpour- 
ing of the whole nature, an ascription of blessing, 
glory, honor, and power and majesty to God. It 
flows from the religious imagination, and is the 
supreme offering of the intellectual as well as of 
the emotional life. 

The Church is a body ministrant: it has re- 
ceived the accolade of spiritual service. It stands 
among the world's forces, as one of giving, not of 
gain. It holds within its scope both a teaching 
and a training power. It is the school of the soul, 
the illuminator of the meaning and discipline of 
life. Abelard is said to have attracted thirty thou- 
sand students to Paris by his teaching. But the 
Church to-day calls into its assemblies fully one T 
third of the millions of the world. They are held 
by its tenets, guided by its ideals, thrilled by its 
hopes, and set to its works of charity and mercy. 
The highest philanthropy is but a scientific re- 
newal and adaptation of work which has had its 
start, primarily, in the Christian Church. Wealth 
is its vicegerent, and from the adherents to the 
Church fall largely the contributions to great phil- 
anthropic causes. 

Take the work of Missions alone: Has there 
ever before been a body which attempted to bring 
the whole world into its fellowship, to make known 
everywhere its ideals, and to share with all living 
a spiritual inheritance? "The Evangelization of 

57 



THE WARRIORS 
the World in this Generation " is one of the most 
sublime thoughts which has come to the race. 

4. There is a large amount of ability in the world 
which the Church needs, but which has not yet 
been thoroughly enlisted in church service. Take 
business energy, executive ability. It is a common 
saying, that business men are not interested in 
the Church, and do not work well in it. Why ? Be- 
cause there is not yet in the Church enough of 
the active and economic spirit to make a business 
man feel at home in it, or approve of its ways of 
work. 

This weak spot in the Church, which business 
men mock at, or fret at, exactly reveals the work 
that is waiting for business men to do. Business 
to-day takes intellectual grasp and insight — 
promptness, energy, enterprise, and common- 
sense. These qualities are needed at once in the 
conduct of the Church. 

A second class greatly needed by the Church 
is the university-bred. Many college graduates are 
church-members — some are even active workers. 
But until lately the universities as a whole have 
stood rather indifferently apart from the Church. 
They have somewhat indulgently regarded it as 
one more historic institution for preserving myth 
and legend. To them the Christ-life has meant 
little more than the Beowa-my th, the Arthur-saga, 
the Nibelungen cycle, the Homeric stories, the 
Thor-and-Odin tales ! Druids, fire-worshippers, 
58 



THE CHURCH OF GOD 

moon-dancers, and Christian communicants have 
been comparatively studied, with a view to under- 
standing the race-progress in rite and religious 
form. 

This spirit is changing. The most remarkable 
aspect of the intellectual life of to-day is the rise 
of faith in the universities. Like the incoming of 
a great tidal wave at sea is the wave of spiritual 
insight and religious aspiration that is rolling over 
the colleges of our land. 

The whole intellectual structure of the Church 
is approaching reconstruction — its doctrines, 
creeds, tenets. This reconstruction cannot pos- 
sibly be effected by schools of theology alone. 
At every point the theologian needs assistance 
from the man of science. Philosophy, psychology, 
ethics, history, literature, sociology, language, 
natural science, and archaeology are all bound up 
in an old creed and must be looked into, ere a 
new statement can take form. Their data must 
be known at first-hand. Hence there is no intel- 
lectual specialty which may not be made invalu- 
able to the Church. 

Too often religion has been a matter of hearsay 
or dogma. A bitter conflict has always raged be- 
tween theology and the latest word of science. The 
Church cannot afford to be without the scientific 
thinkers of the race. The time has come when 
there is everywhere heard the call of Jesus to men 
of mind. 

59 



THE WARRIORS 

What work awaits the university man or wo- 
man? It is to help free the Church from traditions 
and superstitions which scholarship cannot up- 
hold. It is to throw fresh vigor and intellectual 
vitality into the services of the Church. It is to 
build up a hymnology which shall be noble and 
poetic in expression ; it is to contribute a great re- 
ligious literature to the world. It is the work of 
educated men and women to add their insight, 
their zeal for truth, their scholarship, their training 
and ideals to the Christian community: to sweep 
thought and practice out of ancient ruts, to clarify 
the spiritual vision of the world, and to present 
new aspects of truth and new goals of human en- 
deavor! Let Research join hands with Prayer. 

A third class which the Church needs to-day is 
that of the working-man. The hand of the work- 
ing-man is the hand that has really moulded his- 
tory. Working-men lead a brave and self-sacri- 
ficing life. From their toil come the necessaries 
and many of the comforts of the race. The man 
of labor knows the root-problems of the indus- 
trial world. While all his industry and skill, all 
his courage, heroism, and strong-armed life are 
so largely alienated from the Church, the Church 
is deprived of one of the fundamental sources of 
inspiration and growth. The tree of progress can 
never grow, except it has labor-roots. It is abso- 
lutely essential for the health of the Church that 
every form of human energy be represented. 
60 



THE CHURCH OF GOD 

Suppose that by some great revival a very 
large number of working men and women could 
suddenly be added to the membership of the 
Church. What would happen? Would there not 
be at once a return to more simplicity of life? 
There are two currents at work always in society 
— emulation and sympathy. Rightly used, each 
is for the social good. If all classes of men and 
women worked side by side in the Church, many 
great social differences would become adjusted. 

5. It holds sway over the fortunes of the home. 
Where, outside of the Church, will you find the 
ideal conception of marriage, and the really united 
and happy home? The Church makes for domes- 
tic happiness, because it goes straight to the roots 
of life and plants happiness where happiness alone 
can grow. More and more the Church is lifting* 
the standards of a noble, proud, pure, and rejoic- 
ing married life. Its ideal of human love is sacred, 
because founded on the deeper love of the soul 
in God. The Church is drawing hosts of young 
people under the shelter of its teaching, and is 
placing before men and women ideals which can- 
not fail to make their mark upon the social stand- 
ards of the times. It stands for purity, for patience, 
for tenderness, for the love of little children, for 
united education and endeavor, for mutual hopes 
and dreams, for large public service. 

6. It is the militant force of time. We speak of 
the Church militant, and of the Church trium- 

61 



THE WARRIORS 
phant. For us, to-day, the Church militant. To- 
morrow, triumph comes. Armies have been, and 
armies shall be, but the hosts of this world fight 
against material foes, and largely for material ends. 
It is the glory of the Church militant that its con- 
quests are spiritual and its victories are eternal. 
Its fight is chiefly against the inner, not the outer 
foe — against sin and wrong-doing, impatience, 
strife, anger, clamor, meanness, evil-speaking, 
wrath. It is the foe of tyranny and its heel is upon 
the head of the oppressor and the avenger. Its 
banner flies over every country and has been car- 
ried through tribulation, through sorrow, through 
danger, and through death to the remotest parts 
of the yet-known world. Its troops are legion, 
marching from the far distances of the past, and 
extending out to the far confines of the eternal 
years. 

7. It is the ascendant force of the future. Rightly 
conducted, it will surely absorb the vigor of the 
world. To stand apart from it is to be out of step 
with the march of nations. The processional of 
progress to-day is the processional of the historic 
influence of the Church. What force has there 
been in time gone by, which has lived and so 
greatly grown for nineteen hundred years? Na- 
tions have risen, and nations have decayed. States, 
once prominent, have passed into the oblivion 
of the years. Plato and Pericles, Socrates and 
Sophocles, Philip and Alexander, the Caesars, 
62 



THE CHURCH OF GOD 

the Georges, and the Louis have passed away. 
Their politics have passed from our following; 
their empires are no more. But through these 
centuries of change, the Church of God has risen 
stronger, more powerful year by year; stretching 
its arm out to the uttermost parts of the earth; 
levying tribute on the islands of the sea; enlist- 
ing all ages and conditions, and looking out over 
coming generations — not as a waning, but as a 
growing and ever-increasing power. Think you 
that such a Church can die? Think you that any 
spiritual power aloof from this Church can be as 
efficient as if it were allied with it? 

These, you say, are the reasons why one's alle- 
giance should be given to the Christian Church. 
Let us now look back over the processional as it 
marches across the dim years. Saints, martyrs/ 
confessors, evangelists, and singing children have 
joined its historic train. Is there any other pro- 
cessional in the world's history which, number- 
ing such millions and millions, began with only 
one? When the Christ enters the arena of history, 
He comes as one to lead myriad deep-lived souls ! 
Next, there follow twelve. They, two by two, take 
up the marching line. Think of their deeds and 
influence, of their inspiring power! What would 
have been the record of those obscure fishermen 
of Galilee and of theirsimple friends, had they re- 
fused to ally themselves with the leader who called 
for their allegiance and their obedient love ? 

63 



THE WARRIORS 

Next follow the early disciples. Tried by scourg- 
ing, by stripes, by poverty, by imprisonment, by 
all manner of danger and trial, they yet remain 
true. Then follow the prophets, those whose clear 
vision looks out on things unknown and things 
unseen. To the prophet is intrusted the ministry 
of hope and inspiration. Then follow the martyrs 
who yield life for the cause they profess. In tor- 
ture at the stake, and on the cross, by fire and 
by sword, they show forth an unshaken and un- 
dying faith. Then follow matrons and virgins, 
babes and children, reformers and mediaeval saints 
with a convoy of angels, singing as they march. 
These are the Church triumphant, the Church 
above. But to-day we have among us the Church 
militant — the long processional of congregations, 
elders, deacons, members, ministers and mission- 
aries, young people, and workers in every phase 
of enterprise and reform. These all communicant 
on earth are the Church militant, whose work is 
to keep alive the traditions of the past and to 
march onward to an endless viclory and to an un- 
ceasing praise. Who, looking upon that proces- 
sional, filing through the ages of the years of man, 
would say that there may be a parliament of re- 
ligions? A parliament of boasts and pomps, of 
good precepts and queries, of misuses and half- 
truths, of superstitions and infinite idolatries, no 
doubt; but there is but one religion, though it 
be perverted in many ways and rightly revealed 

6 4 



THE CHURCH OF GOD 

at divers times ; and there is but one God, infinite, 
true, holy, just, loving, and eternal. Where now 
are the gods of Hamath and of Arpad? Where 
are the gods of Sepharvaim? Bow thy head, O 
Buddha! and do thou, O Zoroaster! hang thy 
head. Isis and Osiris grow dim; Jove nods in 
heaven; the pipe of Pan is dumb; Thor is silent 
in the northern Aurora; the tree of Igdrasil waves 
in midnight; Confucius is pale; Muhammad is 
dust. Darkness is over the skirts of the gods of 
the past — gloom receives them, Erebus holds 
outstretched arms. But the Lord God, Jehovah, 
the Ancient of Days, encanopied in space and 
glory, leads onward to the end of years His peo- 
ple in a mighty train, to a rule and kingdom which 
shall know no end. May thou and I, dear friend- 
soul, in whatsoever land thou be, may thou and 
I be numbered in that throng! 



65 



IV. THE WORLD-MARCH: OF KINGS 



[die wacht am rhein] 

Jesus shall reign wherever the sun 
Doth his successive journeys run; 
His kingdom stretch from shore to shore. 
Till moons shall wax and wane no more. 

People and realms of every tongue 
Dwell on His love with sweetest song; 
And infant voices shall proclaim 
Their early blessings on His Name. 

Blessings abound where'er He reigns; 
The prisoner leaps to lose his chains. 
The weary find eternal rest, 
And all the sons of want are blest. 

Let every creature rise and bring 
Peculiar honors to our King; 
Angels descend with songs again. 
And earth repeat the loud Amen. 

ISAAC WATTS 




IV. THE WORL D-MARCH : OF KINGS 

^7 HE elemental force of some 
men is appalling. They lift 
their eyes — thrones tremble; 
they wave a hand — empires 
rise or fall. It comes over the 
heart of many a man at times, 
Here am I, running my little 
office, shop, faclory, fire-en- 
gine, or professional circuit, with no influence that 
I can see, beyond my borough or my barn-yard. 
But in the world there are other men, no taller than 
I, no older than I — men born within a stoned 
throwofwherelwas born — whose hand is on the 
fate of nations, and whose decrees are universal 
law! 

It is deeply impressive, the way in which one 
man, born not above myriads of his fellows, be- 
gins to rise until by and by he stands head and 
shoulders above his generation ! What is the inner 
vitality which presses him upward? What is this 
hidden difference in men by which one remains 
in the by-eddies of life, and another sweeps out 
on the crest of the rising tide of history? 

Much of it is in the man himself. To be kingly 
is inborn. There is the nature that refuses to be 
shut up to the petty, that will not content itself 
with one street or town, that steps out into life 
from childhood with the step of the conqueror, 
and walks among us, one who was born a king. 
To be a king, one must have the powers of 

6 9 



THE WARRIORS 
organization, combination, discipline, direction, 
statesmanship. These qualities enlarge as one 
passes from the particular to the general, from the 
personal to the range of natural forces, emergen- 
cies, and wide pursuits. 

Dominion is an inherent right of the soul. In 
all our hearts, did we but listen and understand, 
there are adumbrations of kingly ancestors, and 
the latent stirrings of kingly powers. 

Which of us would want to be born at all, if 
we should be told in advance, You shall never con- 
trol anything? You shall never have the slightest 
chance of self-assertion, of impressing your own 
individuality upon the world? One might as well 
be born without hands or feet! 

Kingship involves ascendancy and authority. 
Both are truly gained, not by chicanery, but by 
personal force. There is a natural gift of leader- 
ship, which is strengthened by endurance, per- 
severance, and ceaseless hard work. 

Kingship also involves a larger vision. One man 
looks at his shoe-strings; another man looks at 
the stars. The first step toward rule is to find a 
point of view from which one can look widely out 
over the race. This is the primary value of educa- 
tion: it is not that books are important, but that 
men are — the men who have swayed history — 
and books tell of such men. Not the library is in- 
spirational, but the life-spirit of mankind, bound 
up in even dusty papyrus-rolls, or set on clay- 
70 



THE WORLD-MARCH : KINGS 

tablets of four thousand years ago. He who would 
serve his times politically must first understand, 
as far as may be, all times. 

Another basis of supremacy is conviction. 
Leadership belongs to those who believe. The 
man who has a definite policy to propose, and a 
definite way of working for it, soon outstrips the 
man who is just looking about. 

Kingship involves an iron will. An iron will 
does not imply necessarily ugliness of temper, ob- 
stinacy, or pig-headedness.It is simply a straight- 
forward, dauntless, and invincible way of doing 
things. What I say, you must do, is back of all 
successful leadership, whether in the home or in 
the world-arena. The man who is master of the 
obedience of his child, or of his fellows, is master 
of their fate. Earth is at the mercy of the strong- 
willed. 

Growth is development in right assertion; it 
is the assumption of legitimate responsibility and 
command. To be lowly of heart does not mean 
to be inefficient; to be humble does not neces- 
sarily mean to be obscure. Luther and Lincoln 
were both of a childlike humility of heart. 

What Christianity has not emphasized in the 
past, but what it must now begin to emphasize, 
is the reality of dominion — its value, and its re- 
lation to the kingdom of God. For centuries, re- 
ligion has too often been thought of, too often 
spoken of, as if it were the last resource of the 

7* 



THE WARRIORS 
heart. A brilliant young professor of psychology 
not long ago referred to religion as something to 
flee to, by those who were disappointed in love ! 
We have spoken so much of "giving up/' that 
the Christian life has wrongly seemed to mean 
the giving-up of one's individuality, interests, 
powers. As well might we expect the deep sea to 
give up its rolling tides, or the air to give up its 
four winds, as to expect the heart of man to part 
with its human hopes! 

This is not a right interpretation of life. When 
Nature plants an oak in the forest, she does not 
say, Be a lichen, an Eozoon canadense, a small 
ground-creeping thing! She says, Grow! Become 
a tall, strong, mountain tree! When we hold our 
baby in our arms, we do not say, My child, be good 
for nothing! Neither does God say, Be nothing, 
do nothing! Just exist as humbly and meekly as 
you can! He says, "Quit you like men!" 

Each of us is born for a sceptre and a crown. 
It gives a strange new thrill to life, to realize that 
we may be just as ambitious as we please, that 
we may long earnestly for high things, and work 
for them, if our inmost desire is not for self but 
for God. This new idea of ambition should be at 
the root of education and of religious teaching. 
Piety is not a namby-pamby sentiment; it is a 
great intellectual force. Desireisarchitecturahour 
dreams should be of prestige and power. True 
ambition is the reaching-out of the soul toward 
72 



THE WORLD-MARCH : KINGS 

preordained things. What else is the meaning of 
our love for excellence, our insatiable yearning 
for perfection? "What is excellent/' says Emer- 
son, "is permanent/' To excel in any work is to 
combine in that work the most enduring qualities 
of human labor; to excel in any place is to shine 
forth with the great qualities of the race. Hence, 
ambition has a rightful place. 

The power of a king is the power of control. 
All about us are moving the great forces of the 
universe — physical, intellectual, moral, spiritual. 
What we can do with them is a test of our power. 
Life is in many ways a majestic trial of one's 
power to command. 

Three men buy adjoining tracts of land. One 
man mines coal upon his acres. He amasses wealth 
and influence because he is in control of the car- 
boniferous age and the human need of light and 
heat. The second man tills his ground and raises 
wheat and corn. He is in command of living na- 
ture — of the rotation of seasons, of wind, frost, 
rain; he uses them to provide food for those that 
hunger and must be fed. The third man lies under 
the trees. He digs no mine. He plants and reaps 
no corn and grain. He simply lies under the trees, 
gazes into the sky and dreams. Men call him idle, 
but he is not so. One day he writes a book. It 
lives a thousand years. His control is over the 
spirit of man. He has entered into its hopes and 
sorrows, its aspirations and its dreams. 

73 



THE WARRIORS 

This story is a Parable of Kings. Such is the 
power of control that is granted to each new soul. 
Each child is bequeathed at birth a sceptre and 
a crown. 

The first rule is parental. The primitive mon- 
archy is in the home. A young baby cries. The 
trained nurse turns on the light, lifts the baby, 
hushes it, sings to it, rocks it, and stills its weep- 
ing by caresses and song. When next the baby 
is put down to sleep, more cries, more soothing 
and disturbance, and the setting of a tiny instinct 
which shall some day be will — the power of 
control. 

The grandmother arrives on the scene. When 
baby cries, she plants the little one firmly in its 
crib, turns down the light, pats and soothes the 
tiny restless hands that fight the air, watches, 
waits. From the crib come whimpers, angry cries, 
yells, sobs, baby snarls and sniffles that die away 
in a sleepy infant growl. Silence, sleep, repose, 
and the building of life and nerve and muscle in 
the quiet and the darkness. The baby has been 
put in harmony with the laws of nature — the in- 
vigoration of fresh air, sleep, stillness — and the 
little one wakens and grows like a fresh, sweet 
rose. The mother, looking on, learns of the ways 
of God with men. 

Firmness is the true gentleness. There is a 
form of authority which must be as implacable as 
the divine decree. Mercy is the requiring of obe- 

74 



THE WORLD-MARCH : KINGS 
dience to law; it is not a cajoling training in law- 
defiance, which shall one day break the mother's 
heart and upset the social relations of the world. 

The next rule is personal : the direction of one's 
own energy in the way of one's own will. The child 
moves his hands, his feet; he turns his rattle up 
and down, and shakes it about. He discovers that 
he can pull things toward him and push them 
away; that he can reach things that are higher 
than his head. He begins to creep. He touches 
things that are the other side of the world from 
him, that is, across the room. He plucks fibres 
from the rug or carpet; swallows straws, buttons, 
and little strings. He pounds, and sets up vibra- 
tions of pleasant noise; he clashes ten-pins, he 
blows his whistle, squeezes his rubber horse and 
man, rattles the newspaper, flings about his bottle 
and his blocks. He feels himself a self-directing 
power, and at times asserts this power against the 
will of those who would make him do what he 
does not want to do. The love of rule is in him, 
and he lays his little hands on power. 

Education determines whether this power shall 
be for good or for evil. We cannot take away 
power from any child — he shall move the affairs 
of nations — but we can direct this love of power, 
or crush it; strengthen it, or weaken it; turn it 
toward the highest help of man, or deflect it to 
tyranny, cruelty, and crime. 

Child-training is guidance in the way of God's 

75 



THE WARRIORS 
decrees. It is not the setting of one's own ideas 
upon a little child; it is not the gratification of 
one's own love of power; it is not the satisfac- 
tion of one's own self-conceit. It is a firm, humble 
striving to carry on the harmony of the universe: 
to bring up the child to love order, justice, mercy, 
and truth. 

Education is the teaching of how to direct en- 
ergy for the universal good. It lays hold of a 
child and, out of his destructive instincts— the 
instinct to bang, and pull, and tear to pieces — it 
develops creative power, the inventive genius that 
lies hid within him. It takes the pure love of 
noise, and trains it to pitches, harmonies, inter- 
vals, and makes a musician of the boy who used 
to whack his spoon. It takes the alphabet and 
the early pothooks, and the boy by and by com- 
bines them into literature. The apples and the 
peaches which he is taught to exchange justly 
are by and by transmuted into trade and com- 
merce. He brings cargoes from Cuba and Ceylon, 
trades with Japan and Hawaii, and the Asiatic 
isles. The energy of block-building is developed 
into sculpture, architecture, and civil engineer- 
ing. The stamping of his foot in anger is directed 
to determination, perseverance, the rule of the 
brave spirit, the unconquerable will. Nothing is 
more marvellous than this grave upbuilding. 

The next rule is social: the direction of per- 
sonal energy that shall leave a distinct impress 

76 



THE WORLD-MARCH : KINGS 

on other lives. It is long before we realize that 
for each exertion we are responsible; that what 
we do is held against us in strict account, not 
only by fate, which builds our destiny for us out 
of our own deeds, but by every other person with 
whom we come in contact. Our fellows check off 
daily against us so much vitality, so much mag- 
nanimity, so much idleness, cruelty, spite, good- 
ness, selfishness, meanness, or loving-kindness. 
Life holds a record of our every deed, and from no 
least responsibility can we make our escape. We 
are the prisoners of events which we ourselves 
have brought about. 

The discipline of ethics, of home-training, of 
the Church, and of religious teaching is addressed 
fundamentally to this social consciousness of ours, 
this responsibility which we cannot evade. To 
bear rule aright is to go forth into the world to 
build up, in authority, talent, and influence, the 
kingdom of God. 

i. There is the agricultural phase of social rule. 
A man tills a farm. It has upon it trees, streams, 
woodland, and meadow-land. He may rule — to 
what end? If he rules it for his own personal ends 
— merely to fill his granaries, and lay up gold — 
he rules it for miserliness, with a sort of thrift that 
is as passing in inheritance as the flying April 
rain. 

Or he may say: I will keep my land in trust 
for God. I will hold rain and frost, heat and 

77 



THE WARRIORS 

cold, storm and sun, in fee simple for the race. 
My grain shall pass out into the world's mart, 
sent forth with love and prayer. Such a farmer 
is the incarnation of moral grandeur. Let men 
laugh, if they will, at his overalls and plough, 
his wide-brimmed hat, his simple manners, and 
his homely, racy speech. His feet are by the fur- 
row, but his heart is in heaven, and his treasure 
is there also. Says the author of Nine Acres on the 
Hillside, "The agriculturist walks side by side 
with the Creator." 

There is a fine integrity which lies in land. 
There is a resolution which is concerned with 
crops. There is a wisdom born of wind and wea- 
ther. There is a power which comes from the con- 
stant revival of life in seed and fruit and flower. 
This man is King of God's Acres. Let him not 
despise his kingdom, and may the succession not 
depart from his house! 

2. There is a rule which is industrial. A man is 
sent into the world to wield a hammer, a saw, and 
run an engine. If his ruleoverhis hammerisweak, 
if he does not know how to use it well, if its blow 
is uncertain and its result unskilled, then he passes 
from the line of kings, and is subject, instead of 
in authority, in his own domain. He is captive 
to a piece of steel or wood. So with every tool of 
trade. Each man who conquers his tool is a ruler 
— is in control of elements of human happiness 
and good. The carpenter and the stone-mason, 

78 



THE WORLD-MARCH : KINGS 
the cloth-weaver, the yarn-spinner, the steel- 
worker, the miller — are not these kings of shel- 
ter, progress, food, and fare? 

3. The next rule is commercial. Trade itself is 
neither menial nor demeaning. Rightly used, it 
is a high form of control. People have things to 
buy and things to sell. The maker is handicapped. 
He cannot travel elsewhere to dispose of what he 
has. The buyer is ignorant. He does not know 
where to go, or cannot go, at first-hand, for the 
shoes, the hat, the reaper, the bricks, the lumber, 
the stationery which he must use. There appears 
upon the scene the man of observation, of inves- 
tigation, of capital, of shrewdness, of resources. 
With one hand he gathers the produ&s of the 
Pacific and of the South Seas. With the other, 
he takes the output of the Atlantic seaboard, the- 
Gulf States, the Mississippi valley, the northern 
lakes and hills. He sets up an establishment, he 
puts forth runners, advertisements, and show- 
windows. He stocks shelves, decks counters, and 
employs clerks, packers, salesmen, cash-boys, 
buyers, and department heads. The man who 
wants to buy, buys from a man across the sea and 
yet is served in his own town. 

The man of commercial power is a man of 
world-wide rule. He may lay up in banks a for- 
tune which he intends to try to spend upon him- 
self; or he may say: I am accountable for the 
pocket-books of the world. I am in authority over 

79 



THE WARRIORS 
them. I open a market, or close it. I buy, dispense, 
and disperse human labor. I create wants, and I 
satisfy them. I will establish honest laws of trade. 
What I do shall be rated as commercial law. 
What I say shall be quoted as away of equity and 
probity. That man is a King of Trade. His throne 
is set upon hills and seas. His subje&s are all men 
with needs, and all men with produces of the land, 
the coasts, the sea, or brain, or skill. This is the 
lawful King of Trade. He represents God's mart 
of exchange. Primarily, goods are not bought and 
sold in the market. They are first transferred in 
that man's brain. 

4. Another rule is of concerted works: the rule 
of the Engineer. Back of every advance in our 
country, in facilities of trade and transportation, 
or of public health and safety, stands the man who 
thought it out. Take, for instance, the develop- 
ment of the " Great American Desert." Who pro- 
jected its irrigation, by which areas have been re- 
deemed from barrenness and waste? Who planned 
the economic use of the Niagara Falls ? Who built 
the Brooklyn Bridge? Who projected the vast 
waterway from Chicago to the Gulf? Who first 
thought of a cable across the depths of seas? 
Who bridged the Firth of Forth, the Ganges, 
the Mississippi? Who projected the gray docks 
of Montreal ? the Simplon Tunnel ? Who wound 
the iron rails across the Alleghanies,the Rockies, 
the Sierras? Who drew the wall that has encircled 
80 



THE WORLD-MARCH : KINGS 

China for a thousand years? Who projected the 
Suez Canal? the Trans-Siberian Railway? Who 
sunk the mines of Eldorado? Who designed the 
Esplanade at Hamburg? the stone banks of the 
Seine ? the waterways of Venice ? the aqueducts 
of Rome ? the Appian Way ? the military roads of 
Chili and Peru? the Subway in New York? 

Gravity, stress, strain, weight, tension, sag, 
cohesion, — a few mathematical formulas, and a 
knowledge of the primary laws of physics, — upon 
such principles as these, the world is rapidly chang- 
ing form and use. 

The Engineer, in a strange and subtle way, 
stands near to God. His work is done hand-in- 
hand with God. He takes the forces of nature 
and the laws of the material world, and bends 
them to the needs and use of man. Sky and sea or^ 
desert may be about him. He knows the ar&ic 
cold, the tropic heat; the forest and the plain; 
the mountain and the marsh ; the brook and river ; 
the peak and the precipice; the glacier and the 
tempest in their course. Out of the very elements 
he is daily building new paths for man to tread. 
Soon he, too, must pass; laid after death, it may 
be, beside some mighty water that his handiwork 
has spanned. 

In loneliness and silence does he not often 
think, I wonder, of the God with whom he deals? 
It is God who provides the river and the sea; 
God who through endless ages has piled stone 

81 



THE WARRIORS 
on stone, crust on crust, and has crumpled the 
strata of the earth as tissue in His hand. It is God 
who has bound every mote to the earth-centre; 
who has sent magnetic currents coursing through 
the globe, and has made tides and sea-changes, 
and the trade-winds to blow. It is the God of the 
Gulf Stream, the Caribbean Sea, the God of the 
Appalachians, the God of the Himalayas, the God 
of the Cordilleras, of the Amazon, the Yukon, the 
Yang-tse-Kiang with which he really deals. 

The endless ages pass and go, but God abides. 
Little, daring man lifts here and there a hand to 
mould the world which God has made — pricks 
the earth for gold or silver, iron or coal — but 
God is everywhere immanent and shines through 
every hour of change. Hence the March of Engi- 
neers is the march of men whom God has trained ; 
in a special sense His master-workmen, craftsmen 
whom He loves. It is theirs to say, We are the 
Kings of Works : the Master-builders of the Most 
High! 

5. There are Kings of Academic Thought, men 
who lead in professions and in collegiate careers. 
The wise man is the true aristocrat. His court 
may not be in a palace, but within its precincts 
are received and entertained the leaders of the 
race. To be provost, to be college president or 
university professor, is to be seated on an intel- 
lectual throne. 

The problem of academic rule is not to attract 
82 



THE WORLD-MARCH : KINGS 
a large number of students, to put up imposing 
buildings, to have endowments, and fill chairs 
with learned specialists; to grant many degrees, 
and to keep the hum of a teaching staff and of a 
student body alive in the ears of a community, 
marking the college group by flags and colors, 
cap and gown, processions and occasions. These 
things are right, but are mainly accessory. We 
have not all of a university when we have men 
and buildings, money, students, brains. Back of 
a university there lies its foundation-idea, that 
of academic control. 

What is academic rule? It is rule over the pride 
of man. A college is a place whose chief power 
is to inculcate humility by the means of true 
learning; to establish intellectual honor and in- 
tegrity by searching out the ways of God in na- 
ture, science, and philosophy, and in letters and 
in art. 

It is the primary work of a university to make 
men humble. The Freshman is not teachable. 
The Sophomore is an intellectual upstart. But by 
the time a man has been beaten and conquered 
by the great ideals of the world, which have 
pierced his bones and humbled his conceit — by 
the time the race-passions and the race-sorrows 
have crept across his spirit, by the time that he has 
been confronted with the achievements of Homer, 
Empedocles, Hippocrates, Michelangelo, Soc- 
rates, Buddha, Plato, Emerson, Gladstone, Bis- 

83 



THE WARRIORS 
marck, Lincoln, and Carlyle — his self-exaltation 
drops from him like a garment. He — who knows 
how to construe a few pages of the classics, who 
knows how to demonstrate a few mathematical 
problems, scan a few verses, recite a few odes, 
carry on a few scientific experiments, undertake a 
small research — how shall he compete with these 
rulers of the thought of men ? 

Then it is that the real rule of a university — its 
spirit of humility, and of reverence for antiquity 
— begins. The true university man, born and bred 
in the century, not in the years, in the race halls, 
not those alone in his Alma Mater, is neither a 
scoffer nor an atheist, nor a critic, sceptic, or cynic. 
He is a man of simple and exalted faith. God, 
who hath brought such great things to pass in 
science, nature, and art, in human character, in 
the destiny of nations, and the history of humble 
men and women, is a God before whom there 
must be awe and reverence, and not a flippant 
scouting of the ancient ideals. Man, who is so 
tried by temptation and scourging of the spirit, 
is a creature to be loved, appreciated, understood ; 
not a being to whom shall be shown arrogance, 
aloofness, and pride. The university that makes 
snobs of its graduates has not yet entered into its 
kingdom of control. 

A university also holds rule over truth. Ab- 
solute truth is in God's hand. But the university 
has class-rooms and libraries, apparatus and lab- 

8 4 



THE WORLD-MARCH : KINGS 

oratories, which are intended for the discovery 
and furtherance of truth. The university is not 
a place to cry out for big salaries. The salaries 
should be living salaries. The seeker after truth 
should not be left without enough money for 
heat and shelter, for bread and meat, rest and 
summer-change; for the coming of children and 
their education. But truth may lodge without 
shame in an humble dwelling and may be greatly 
furthered without an elaborate bill of fare. 

The university men of the times are the es- 
tablishers of a kind of righteousness that is not 
always found in books. Their individual value, 
as they go out into the world, is to set right 
values on social customs and decrees; to estab- 
lish the law of freedom in the home; to lead men 
and women out of the thraldom of ignorance, 
vulgarity, hearsay, and "style," into simplicity 
of living and a sane scale of household expense. 
The university leader of the future is the man 
who shall set laws over household accounts and 
who shall rule over such simple things as what 
best to eat and buy. He shall be an economist 
of the larger sort, providing for the spiritual ne- 
cessities of men and their moral conduct, rather 
than for their balls, card-parties, and social side- 
shows, including church entertainments and phil- 
anthropic dances and bazaars. He shall pave the 
way to a larger view of wealth, influence, and re- 
form; endue man with a keener sense of his own 

85 



THE WARRIORS 

responsibilities, make him a creature of larger 
desires and of more aspiring wants. 

In particular, he shall pass down from genera- 
tion to generation the high and noble learning of 
the past ; he shall keep alive the flower of courtesy 
and charity; he shall tell the dreams of past sages, 
and interpret them ; he shall review the throng- 
ing nations; and he shall so imbue the mind with 
a love of truth, of ideals, of excellence, of honor, 
that a new race shall go out into a larger and a 
nobler world. And then a better day shall dawn 
for men. 

6. The Kings of State. Says Milton, in his son- 
net on Cromwell: 

" Yet much remains 
To conquer still; Peace hath her victories 
No less renowned than War : new foes arise, 
Threatening to bind our souls with secular chains. 
Help us to save free conscience from the paw 
Of hireling wolves, whose gospel is their. maw." 

In the third moon of the year 1276, Bayan, the 
conquering lieutenant of Genghis Khan, captured 
Hangchow, received the jade rings of the Sungs, 
and was taken out to the bank of the river Tsien- 
tang to see the spirit of Tsze-su pass by in the 
great bore of Hangchow — that tidal wave which 
annually rolls in, and, dashing itself against the sea- , 
wall of Hangchow, rushes far up the river, bring- 
ing, for eighteen miles inland, a tide of fresh, deep- 
sea splendor, and thrilling all who see or hear. 
86 



THE WORLD-MARCH : KINGS 

In the life of nations there are times and tides. 
Against the tide-wall of history, beaten by many 
a storm, and battered by many a thundering wave, 
there is about to sweep the incoming wave of a 
new life for the race: there is about to pass a 
greater than the spirit of Tsze-sii, — even the 
Spirit of God ! 

" We are living, we are dwelling^ 
In a grand and awful time, 
Age on age to ages telling, 
To be living is sublime I" 

We are moving out into a period of great states- 
men, and of great political standards and ideals. 
The days before us are days which will make the 
Elizabethan era pale in history. Upon the head 
of our nation are set responsibilities such as have 
never before rested on any one man. 

The day of the true statesman is here; let the 
artful demagogue begone ! The rule of the orator 
is over the ideals and hopes of men. The dema- 
gogue prostitutes this power. His rule is over the 
passions, prejudices, and resentments of men. He 
cries aloud in the market-place, and rogues and 
ward-heelers, and evil-minded politicians, group 
themselves around him. He waves his sceptre 
over the vulgar and the rascals of the town. 

The vital problem of municipal reform is not 
the shattering of the ring, the overturning of the 
boss, the gagging of a few loud tongues. It is the 

87 



THE WARRIORS 
problem of the training of better bosses; the 
education of men and women in social control ; 
their enlightenment, from childhood up, in civic 
duties, in national affairs, and the conduct of 
civil power. Thereupon oratory turns to its higher 
ends. Through statesman, preacher, and political 
teacher, it cries aloud of righteousness. I look for 
the time when the typical politician shall be an 
honorable man ; when to be " in the ring " of mu- 
nicipal or national control shall mean to be an 
integral and orderly part of the administration of 
God's great world; when city life shall be puri- 
fied; and when international law shall be the in- 
terpretation of the will of the Almighty for the 
rule of nations. We have honest doctors, lawyers, 
tradesmen; shall we not have an honest politician 
and an upright ward-boss? 

Public service is a god-like service ! Our Presi- 
dents shall more and more be chosen, not alone 
for ideas, experience, or for party affiliations : the 
President shall be chosen because he is a moral 
hero! Something has stirred in the heart of the 
American people, which shall not soon be stilled : 
a spiritual outlook upon political preferment. In 
the White House we long to have the great spiri- 
tual exemplars of our race. Not alone in church 
shall we offer up a " Prayer before Election/' The 
time is coming when each true ballot-slip shall 
be a prayer. 

Within the next fifty years shall be determined 
88 



THE WORLD-MARCH : KINGS 
some of the greatest questions of history. Among 
them shall be questions of industrial adjustment 
and development, and of social progress. We must 
have in our Cabinet not only the representatives 
of War and State, of Finance, Trade, Labor, and 
Agriculture; but also of Education and of Social 
Health. This is not a dream. You and I may live 
to see the results of this religious awakening: it 
is elemental and epochal. 

Back of all individual dominion there is rising 
a yet higher dominion — the dominion of the 
English-speaking race. We, having been called by 
the providence of God to stand at the head of 
the march of progress, may well ask ourselves con- 
cerning our imperial powers. The line of prog- 
ress for a nation is to allow no spiritual ideal to 
stagnate or to retrograde. The spiritual aspira- 
tion of a nation always dominates what is called 
the Social Mind. We grow toward what we wor- 
ship. It is ours to plant the dominion of civiliza- 
tion in foreign lands, and to supplant a waning 
culture by a richer, truer, and nobler way of life. 
The first thought of each of us, entering these new 
lands, whether merchant, soldier, educator, or 
missionary, should be to hold Christ aloft, that 
all tribes may come to His light, and kings to the 
brightness of His rising. 

God leads us on. Said Lincoln: "I have been 
driven many times to my knees by the over- 
whelming conviction that I had nowhere else to 

89 



THE WARRIORS 
go. My own wisdom, and that of all about me, 
seemed insufficient for that day." Like a vast 
Hand stretched against the sky of Time is the 
Hand of God — a Hand writing, in these won- 
drous days, a destiny for generations yet to be ! 
Rising with us are all God-fearing nations — the 
Teutonic, Slav, and Latin peoples. Sitting yet in 
darkness, and massed against us, crouch sullenly 
the immemorial hordes of Asia, the wild blacks of 
the African swamps and jungles, and the dwellers 
of Polynesian seas. Occident and Orient, the 
world's battalions are forming for new encoun- 
ters and new dismays. Never since the strong- 
limbed Goths changed the face of Europe has 
there been a period of such tense anticipation, 
nor so great a possibility of volcanic change. We 
are entering an historic period of reconstruction, 
when new maps of the world will be drawn. The 
sceptre is passing into new hands: to-day the 
throne of civilization is being arched above the 
seaway which joins London and New York. To- 
morrow, it may be builded above Pacific tides, 
where our own shores look westward to the ports 
of Asiatic Russia. For, rising on the world-hori- 
zon, are these two World-empires, Russia and 
the United States. The dictators of these two 
countries will soon become the dictators of the 
human race. They are brave and virile nations, 
with untold reserves of power! As these two 
giants gird themselves for World-dominion, who 
90 



THE WORLD-MARCH : KINGS 

but God shall gird the armor on, direcT: the on- 
ward course of change? 

Much of the ancient wealth and beauty shall 
be done away. In a few generations the shrines of 
thirty centuries will be no more. Fane and tem- 
ple and pagoda will disappear; carvings, images, 
and Sikh-guarded courts. Long lines of yellow- 
robed priests will chant their last processional 
hymn to Buddha, and the smoking incense to 
waning gods shall be quenched forever. Where 
Tao rites were celebrated, silence shall fall; where 
fakir and dervish tortured and immolated their 
lives, happy children shall play. Instead of the 
lotos of the Ganges and the Nile, there shall bloom 
the Rose of Sharon and the Lily of the Vale. 

But as the empires of Buddha and Muhammad 
fall, a new Empire shall prevail ! 

"Kings shall bow down before Him, 

And gold and incense brings 
All nations shall adore Him, 

His praise all people sing. 
To Him shall prayer unceasing 

And daily vows ascend; 
His kingdom still increasing, 

A kingdom without end," 



91 



IV. THE WORLD-MARCH : OF PRELATES 
AND EVANGELISTS 



INVOCATION HYMN 



[ LYONS ] 

Majesty throned, Lord of all Light, 
Shine down on our spirits and scatter the night; 
As Adam received his life-impulse from Thee, 
Endued with all fulness, we quickened would be ! 

Let all that we know — love, learning, and power — 
Melt down in Thy Presence, and fame in this hour ; 
Anoint us and bless us and lift our desire 
And grant us to speak as with tongues touched with fire ! 

Life foivs as a dream — its pleasures are dear: 
The world is about us — temptation is near ; 
Oh, guide us, and shew us the pathway to God 
The feet of the prophets aforetime have trod! 

The bells cease their chime, — the hosts enter in : 
May many be purged of their sloth and their sin ! 
Cheer Thou the despondent, the weary, the sad, 
Rouse all to rejoicing, that all may be glad. 

And when life is o'er, and each must depart 
In quaking and silence, — abide with each heart; 
The songs of Thy saints then caught up to the skies, 
As waves of great waters shall thunderous rise! 

ANNA ROBERTSON BROWN LINDSAY 



IV. THE WORLD-MARCH : OF PRELATES 
AND EVANGELISTS. FIRST : THE CALL AND 
TRAINING 

N Malory's Morte d y Arthur 
there is the legend of the Sword 
of Assay. In the church against 
the high altar was a great stone, 
four-square, like unto a marble 
stone. In the midst of it was 
an anvil of steel, a foot high, 
and therein stood a naked 




sword by the point. About the sword there were 
letters written, saying, "Whoso pulleth out this 
sword of this stone and anvil, is righteous king 
born of all England." Many assayed to pull the 
sword forth, but all failed, until the young Arthur 
came, and, taking the sword by the handle, lightly 
and fiercely pulledit out of the stone! By this token 
he was lord of the land. 

Each man's life is proved by some Sword of 
Assay. The test of a man's call to the ministry is 
his power to seize the Sword of the Spirit: wield 
the spiritual forces of the world, insight, convic- 
tion, persuasion, truth. To do this successfully at 
least five things appear to be necessary: a sterling 
education, marked ability in writing and in public 
speaking, a noble manner, a voice capable of ma- 
jestic modulations, and a deep and tender heart. 

These phrases sound very simple, but perhaps 
they mean more than at first appears. Have we 
not all met some one, in our lifetime, whose ac- 

95 



THE WARRIORS 
quaintance with us seemed to have no prelimina- 
ries? — some one who never bothered to say any- 
thing at all to us, until one day he said something 
that leaped and tingled through our very being? 
This is the power that a minister ought to have 
with every soul with whom he comes in contact: 
his word shouldquickly touch a vital spot.Noone 
to-day cares much for mere oratory, literary dis- 
cussion, polemics, or cursory exegesis; "marked 
ability in writing and in public speaking" means 
that grip on reality which makes people quiver, 
repent, believe, adore! 

Sincerity is the basis of such power. At heart 
we worship the man who will not lie; who will 
not use conventions or formulas in which he does 
not believe; who does not give us a second-hand 
view of either life or God; who does not play with 
our conscience because it is not politic to be too 
direct; who does not juggle with our doubts, nor 
ignore our hopes and powers; who also frankly 
acknowledges that he, too, is a man. 

A call to the ministry also involves an over- 
mastering spiritual desire. Tell me what a man 
wants, and I will tell what he is, and what he can 
best do. If a man desires above all things to con- 
duct a great business, he is by nature qualified for 
trade; if he desires knowledge, he is designed for 
a scholar; if he is always observing form, rhyme, 
aesthetic beauty, and striving to produce verse, 
he is a born poet. But if the one thing that rules 

9 6 



THE WORLD-MARCH : PRELATES 

his dreams is the longing for spiritual power — 
the thought of impressing God upon his genera- 
tion, and leading men to a clearer view of life and 
duty — he is a born minister of the Spirit, and to 
the spirit of the sons of men. Along with this 
goes the great burden: "Woe is me, if I preach 
not the Gospel !" 

Wherever, to-day, there is a young man in 
whose heart is stirring a great devotional dream 
for the race, who longs to project his life into the 
most enduring and far-reaching influence, who 
craves the exercise of great gifts and powers, there 
is aman whose heart God is calling to possibilities 
such as no one can measure, and to triumphs such 
as no one can forecast ! The highest triumphs of 
these coming years are to be spiritual. The leader 
is to be the one who can carry the deepest spiritual 
inspiration to the hearts of his fellow-men. Do 
not let the hour go by ! This day of vision is the 
prophetic day ! 

But if the call be answered, if certain high- 
spirited and noble-minded men ask thus to stand 
as spiritual ministrants to the souls of men, how 
shall they be trained for the high office? 

The old way will not do. Sweeping changes, 
in these last days, have come over the commercial, 
academic, and social world. We do not go back 
to the hand-loom, the hand-sickle, the hand-press. 
What is true of these aspects of life is true of the 
spiritual training. It must be larger, freer, grander, 

97 



THE WARRIORS 

than before. Time was when a theologian, it was 
thought, must be separated from the world — an 
ascetic working in the dim half-light of the old 
library, or scriptorium, or hall. To-day, he must 
gain much of his training from the great life of 
the world — learn how to meet men and occasions, 
and be prepared to deal with modern forces and 
energies with courage, knowledge, and decision. 

We read of the earnest Thomas Goodwin: his 
favorite authors were such as Augustine, Calvin, 
Musculus,Zanchius, Paraeus, Walaeus, Gomarus, 
and Amesius. What Doctor of Theology takes 
the last six of these to bed with him to-day? 

Our theological courses are too dry. Look care- 
fully over the catalogues of thirty or forty of our 
own seminaries,and notice the curious,almost mo- 
nastic, impression which they make. Then real- 
ize that the men who pursue these abstruse and 
mediaeval subjects are the men who go out into 
churches where the chief topics of thought and 
conversation are crops, stocks, politics, clothes, 
servants, babies! There is a grim humor in the 
thing, which seems to have escaped those who 
have drawn up the curriculum. 

Life is not monastic. It is very lively. We 
scarcely get, in all our post-collegiate life, a chance 
to sit and muse. We go through sensations, ex- 
periences, and incongruities, which stir a sense of 
fun. A man reads (I notice) in his seminary, St. 
Leo, Ad Flceirmum> and makes his first pastoral 

9 8 



THE WORLD-MARCH : PRELATES 

call on a woman who proudly brings out her first 
baby for him to see. Ad Flceirmum indeed ! What 
does St. Leo tell the youth to say? 

What should be breathed into a man in the 
seminary, is not the mere facts of ecclesiastical 
history, but the warm pulsating currents of human 
life ; the profound significance of the founding and 
the progress of the Church; a deep psychological 
understanding of human desires, motives, joys, 
ambitions, griefs ; the relentlessness of sin ; the 
help and glory of Redemption ; the quickening of 
the Christ; the vigor and the tenderness of faith. 
Coincident with these must be a growth in depth 
and dignity of life. No one likes to take spiritual 
instruction from men who do not have, whatever 
their youth, distinction of manner. Many social 
snags on which young ministers are apt to run, 
are simply the rudiments of social conduct, as prac- 
tised by the world. Noble manners are one's per- 
sonal actions as influenced and guided by the great 
behavior of the race. Under the impulse of ideals, 
much that is untoward or superficial in one's bear- 
ing will disappear. It is impossible to think as 
noble men and women have thought — to dream, 
love, and work as they have dreamed, loved, and 
wrought — and not have pass into one's mien the 
high excellence of such lives. 

The first education is spiritual. Until mind and 
heart are swept by the spirit of God, chastened, 
purified, ennobled, and inspired, vain is all the 

99 
L.0FC. 



THE WARRIORS 

learning of the schools ! To this end, there should 
be a more deeply spiritual atmosphere in our semi- 
naries, less of the mere academic impulse. I n every 
age, there are men just to come in contact with 
whom is a benediction and a help for years. Such 
a man was Mark Hopkins, Noah Porter, James 
McCosh. Such the leading men in every seminary 
should be. 

The plan of education must be of principles, 
not of facts. The university research-men gather 
fads, and scientific men everywhere colled:, ana- 
lyze, and classify them. But each small department 
of human learning — each minute branch in that 
department — needs a lifetime for the mastery of 
that one theme. Hence the work of the college 
is quite apart from that of the school of theology. 
It is the place of the school of theology, not to 
ignore the New Learning, but to group, upon the 
basis of a thorough college training, certain great 
interests and pursuits of mankind, in such away 
as to afford, by means of them, a leverage for 
spiritual work. 

After all is said and done, it is not thegrammar- 
detail of Latin, Greek, Hebrew, and Aramaic dia- 
lects that makes a minister's power. It is the 
strange language-culture of the race which should 
enter in ; the inner vitality of words, the beauty of 
poetic cadences, the strong flow of rhythm, noble 
themes, great thoughts, impressive imagery and 
appeal. We should know the Bible as literature, 
ioo 



THE WORLD-MARCH : PRELATES 
not as one knows a story-book, or a dial eel-exer- 
cise, but as one knows the melodies and memories 
of childhood. 

The vital thing is not a knowledge of the his- 
torical schisms and decrees of Christendom — not 
the external Evidences of Religion, Ecclesiastical 
History, Ecclesiastical Polity, monuments, texts, 
memorabilia — thevitalthingisthepower to think 
about God, and the problems of mankind. It is a 
heart-knowledge of the difficulties and question- 
ings of a race that yearns for virtue. 

Man thirsts for God. No one is wholly indif- 
ferent to the Spirit. I fear that some ministers do 
not know — and never will know — the heart- 
hunger of the world. When they rise to speak, 
there is always some one present whose breath is 
hushed with longing to hear spoken some real 
word of truth, or strength, or comfort. If he re- 
ceive but chaff! — 

Theology is not a dry thing, and ought not 
be made so. It is quick with the life of the race. 
Each dogma is a mile-stone of human progress. 
It is the sifted and garnered wisdom of the cen- 
turies, concerning God, and His ways with men. 
Each student should feel, not that a system is 
being driven into him, as piles are driven into the 
stream, but that he is being put in philosophic 
contact with the thought of the race on the great 
topic of Religion, with liberty himself to experi- 
ment, think, and add to the store. 

IOI 



THE WARRIORS 

Homiletics is not a series of nursery-rules for 
man — formal, didactic droppings of a pedant's 
tongue. Homiletics is the appeal of man to man, 
for the welfare of his soul, and the true progress 
of mankind. Exegesis is not a matter of Hebrew 
or Greek alone. It includes the spiritual interpre- 
tation of the great problems of the race. Homer, 
Tennyson, Browning, and Dante are exegetes, 
no less than Lightfoot, Lange, and Schaff. 

Pastoral Divinity is not the etiquette of a po- 
lite way of making calls: it is an entering into the 
social spirit of the time; the learning of friend- 
liness, unreserve, sympathy, persuasion, and a 
way of approach. It is the mastery of spiritual 
savoir-faire. 

Outside of this group of technical subjects there 
are yet others of vital importance for a scien- 
tific understanding of the world, and of one's 
work. They are Psychology, Ethics, Sociology, 
and Politics. 

Since we have known more of the psychologi- 
cal meaning of adolescence, a new theory of Con- 
version has sprung up; and whether or not we 
accept it, the whole outlook over the underlying 
principle of conversion has been changed. We 
must at least recognize that conversion is a sci- 
entific process, as much as digestion is, or respira- 
tion; it is not a purely emotional occurrence. 

The minister must learn what society really is, 
and how the far still forces of time act and react 

102 



THE WORLD-MARCH : PRELATES 
upon each other, producing group-actions, insti- 
tutions, customs, ways. There are social fossils 
as well as physical ones. Sociology is not a sys- 
tem of fads and reforms. It is the scientific study 
of society, of its constitution, development, in- 
stitutions, and growth. He must also breathe 
largely of the great governmental life of the race 
— understand the primary principles of politics 
and administration. He should have some knowl- 
edge of commercial interests, of the formulas, in- 
centives, and right principles of trade. 

There should also be in the seminary an in- 
spirational atmosphere of music, literature, and 
art. Literature is a revelation of the life of the soul. 
The man who reads literature and comprehends 
its message is receiving a fine training which shall 
fit him for a thorough understanding of the heart ;* 
of its practical, ethical, and spiritual problems ; 
of its domestic joys and sorrows; of its human 
cares and burdens; of the appeals that will come 
to him for sympathy; of the temptations that 
beset the race; and of the hopes and trials of the 
world. 

Literature is one of the best tools a minister 
can have. He should be read in the great liter- 
ary and sermonic literature, the work of Bossuet, 
Massillon, Chrysostom, Augustine, Fenelon, 
Marcus Aurelius, mediaeval homilies, Epicletus, 
Pascal, Guyon, Amiel, Vinet, La Brunetiere, 
Phelps, Jeremy Taylor, Barrows, Fuller, White- 

103 



THE WARRIORS 

field, Bushnell, Edwards, Bacon, Newman, Rus- 
kin, Carlyle, Emerson, Davies, Law, Bunyan, 
Luther, Spalding, Robertson, Kingsley, Mau- 
rice, Chalmers, Guthrie, Stalker, Drummond, 
Maclaren, Channing, Beecher, and Phillips 
Brooks, yes, even John Stuart Mill. All these 
men, by whatever name or school they are called, 
are writers of essays or sermons which appeal to 
the most spiritual deeps of man. 

He should read the novels of Richter, Thack- 
eray, Dickens, Scott, Eliot, and Victor Hugo. 
He should know intimately the great verse which 
involves spiritual problems, and human strife 
and aspiration, — Milton, Beowulf, Caedmon, 
Chaucer, Shakespeare, Spenser, ballads, sagas, the 
Arthur-Saga, the Nibelungenlied, Wordsworth, 
Coleridge, Keats, Herbert, Tennyson, Browning, 
Dante and Christina Rossetti, Whittier, Lowell, 
Longfellow, to say nothing of Goethe, Corneille, 
and the Greek,Roman,Persian,Egyptian,Hindu, 
and Arabian verse. 

In music his heart should wake to the beauty 
of oratorios, symphonies, chorals, concert music, 
national and military music, and inspiring songs, 
not to speak of hymns and of anthems, the prog- 
ress of Christian song ! The Creation, the Messiah, 
the Redemption, Bach's Passion Music, the St. 
Cecilia Mass, Spohr's Judgment, Stainer's Resur- 
reclion, the Twelfth Mass, Mendelssohn's Elijah^ 
— these are monumental works and themes. 
104 



THE WORLD-MARCH : PRELATES 

What is a hymn? We think of it as being some 
simple churchly words, set to a serious tune. A 
hymn is the rhythmic aspiration of the race. No 
one can look through a good hymnal — through 
Hymns Ancient and Modern^ for instance, or the 
Church Hymnary — without feeling that therein 
is bound up the devotional life of the world. The 
spiritual outlook is cosmic. Our every mood of 
penitence, praise, and aspiration resounds in me- 
lodious and time-defying strains. 

In art, the religious spirit broods over the great 
work of the world. In Angelo, Francesca, Vero- 
nese, Botticelli, Titian, Raphael, Tintoretto, and 
Correggio, the brush of the painter has set forth 
the adoration of the Church of God. 

As for the literature of missions, travel, dis- 
covery, and science now accessible, it is the story 
of modern civilization and progress. 

Finally, above all else is the spiritual study and 
interpretation of the Word of God. A minister 
may be fearless of the investigations of scientific 
criticism. Every truth is important to him, but not 
all truths are vital. When a man such as Caspar 
Rene Gregory speaks, something of the holy 
mystery and inspiration of biblical research, as 
well as a scientific result, is presented, and one 
gains a new conception of what it really means to 
study and to understand the Word of God. 

Under all is the life of ceaseless and prevailing 
prayer. By the life of prayer, many mean merely 

105 



THE WARRIORS 
a way of learning to make public petitions, an 
objective appeal to God. The true life of prayer 
is as simple, as unteachable, and as vital as the 
life of a child with its mother — the little lips daily 
learning new ways of approach to its mother's 
heart, and new words to make its wants and in- 
terests and sorrows known. 

Prayer is the true World-Power. Just as there 
are vast stretches in the world where the foot of 
man has never trod, so there are unmeasured re- 
gions whereon prayer has never been. The more 
we pray, the more illimitable appears this spiritual 
realm. And all about us in the universe are also 
great hidden forces: nothing will lay hold of them 
but prayer. 

Each prayer enlarges the soul. The measure 
of our praying is the measure of our growth. No 
man has reached his full possibilities of achieve- 
ment who has not completed the circuit of his pos- 
sible prayers. Power is proportionate to prayer. 

And last of all, there is the inspiration of the 
Holy Spirit. What it is, who may say? But that 
it is real, who can doubt? To read the lives of 
Wesley, Whitefield, Finney, Moody, is to feel a 
strange, deep thrill. They are men who spake, and 
men listened; who called, and men came to God. 
Others, alas, so often call, and there is no response. 
They cannot make headway through the indif- 
ference, the sloth, the materialism, and the in- 
herent obstinacy of the world. 
1 06 



THE WORLD-MARCH : PRELATES 

The life itself is arduous. After all is said, it 
is not quite the same task to examine and classify 
either protoplasm or the most highly organized 
forms of nature, that it is to analyze and under- 
stand the mysterious workings of the heart, the in- 
tricacies of conscience and conduct, the possibili- 
ties of spiritual development or of moral downfall, 
and the many questionings, agonies, and ecstasies 
of the soul of man. And they are to be studied and 
understood with the definite and positive aim of 
the absolute reconstruction of the world-bound 
spirit — a change of its motives, purposes, affec- 
tions, ideals. More than this, there must be at the 
heart of the more thoughtful minister a philo- 
sophic basis for the reconstruction of society 
itself. 

Youth is not an adequate preparation for this 
task: a man must live and grow. To deal with 
such themes and occasions, there must appear in 
the world lives of such vigor that they can com- 
mand; of such charm, that they can attract; of 
such wisdom, that they can guide and comfort; 
of such vitality, that they can inspire. And hence 
there rises before the mind's eye a figure that is 
both knightly and kingly — a man earnest in the 
redress of wrong, and who yet holds a subtle au- 
thority over the forces that make for wrong; a 
man burdened with the cares and sorrows of many 
others, and yet conducting his own life with se- 
renity, enthusiasm, dignity, and hope; a man to 

107 



THE WARRIORS 

whose keen yet tender gaze a life-history is re- 
vealed by a word or tone, but whose own eyes 
receive their light from God. A prophet and a 
father, a priest and a counsellor, a brother, friend, 
and judge, a sacrifice and an inspiration should 
he be who, in reverence and love, brings before 
a waiting congregation the very Word of Life ! 

SECOND: OF SPIRITUAL RULE 
i . The primary rule is over conscience. The man 
who sways a conscience sways a human life. The 
man who sways a nation's conscience controls 
that nation's life. To rule conscience, a man must 
himself be unprejudiced and well informed. He 
must strive, not to keep up an unhealthy excite- 
ment which shall make conscience introspective 
and morbid, but to preserve a sane moral out- 
look, to encourage freedom of thought and judg- 
ment, and to develop a normal conscience which 
reacts promptly against wrong. Conscience mea- 
sures our inner recoil from evil. The power of a 
preacher is in direct proportion to the energy 
with which he reveals sin in the heart of man, 
and wakes his whole nature against its insidious 
power. 

Sin is. To-day, sin is thought a somewhat 
brusque word, lacking in polish. To use it fre- 
quently is a mark of lack of savoir-faire ! Indeed 
to speak of it at all is as archaic as to speak of 
the ichthyosaurus. But sin is a root-fact of the 

108 



THE WORLD-MARCH : PRELATES 

life of man. It is the office of the spiritual teacher 
to pluck out sin; to pierce the heart with a recog- 
nition of the enormity of sin, and of its far-reach- 
ing consequences; to stir the seared conscience, 
rouse the apathetic life, thrill the spiritual imagi- 
nation, and to quicken the heart to better love and 
to nobler dreams. He rebukes the private sins of 
individuals and the public sins of nations. In the 
Faerie Queene, the "soul-diseased knight" was in 
a state 

"In which his torment often was so great, 
That like a lyon he would cry and rore, 
And rend his flesh, and his own synewes eat." 

But Fidelia, like the faithful pastor, was both 

"able with her word to kill. 
And raise againe to life the heart that she did thrill:" 

This power has at times been misunderstood and 
misapplied. No human authority can bind the 
conscience, nor set rules and regulations for the 
soul of man. The prerogative of final direction 
belongs to God alone. No man may arrogate it 
— no pastor for people, no husband for wife, no 
wife for husband, no parent for child. The sad- 
ness of the world has been, that men have not 
always been spiritually free. Freedom has been a 
social growth — a phase of progress. It has taken 
wars and persecutions, revolutions and reforma- 
tions, the blood of saints and martyrs, the sorrow 
of ages, to plant this precept in the mind of man. 

109 



THE WARRIORS 

The evangelist warns. He speaks of sin, death, 
hell, and the judgment to come. It is for these 
things that he is sent to testify. These are not the 
catch-words of a new sort of Fear King who uses 
oral terrors to affright the soul of man. Heaven 
and hell are not a new sort of ghost-land : retri- 
bution is not a larger way of tribal revenge. 

No. The latest facts of science present this uni- 
verse as not only progressive, but as retributive. 
There is a rebound of evil which makes for pain. 
Each broken law exacts a penalty. Each deed of 
sin is a forerunner of personal and of social dis- 
aster. The generation that sins shall be cut off, 
while the stock of the righteous grows strong from 
age to age. 

The scientific vista opening to the eye of man 
is impressive and appalling. Each man has within 
himself a future of joy or sadness for the race. 
Do you remember the sermon of Horace Bush- 
nell on the "Populating Power of the Christian 
Faith" ? Do you recall the history of the infamous 
Jukes family ? That of the seven devout and noble 
generations of the Murrays? The Day of Judg- 
ment is not only the Last Great Day — it is to-day 
and every day. " Every day is Doomsday," says 
Emerson. Nature is unforgetful. Nature is ac- 
countant. Each iniquity must be paid for out of 
the resources of the race. 

It is of these grave omens that the Man of God 
must speak. He dare not be tongue-tied by cus- 
no 



THE WORLD-MARCH : PRELATES 

torn or by fear. He must proclaim hell in the ears 
of all mankind. For wherever hell may be, and 
we do not yet know, and whatever hell may be, 
and we cannot even imagine, Hell is; and the 
soul of man must be kept mindful of these great 
things. 

The evangelist comforts and consoles. The 
heart of man is wayward and goes oft astray. No 
one can be belabored into righteousness. The true 
lover of souls allows for the hereditary weaknesses 
of man, for his infirmities of will and temper, for 
his excuses, wanderings, and tears, and presents to 
him Jesus, in whose sight no one is too wretched 
to be received, too wicked to be forgiven. 

We must have forgiveness in order to know 
God. The most comforting thought in the world 
is that God knows all we do. There can be no 
misunderstanding between us: He cannot be 
misinformed. 

A true helper must come close, in sympathy 
and counsel, to the personal and individual life of 
those whom he would aid. Perhaps the best way 
to emphasize this point would be to insert here 
words written by a woman who has been thinking 
on this subject. 

She says : " I have never had a pastor. It is the 
one good thing lacking in my life. I have grown 
up among ministers, and have had many friends 
among them — some of them have cared for me. 
But there has never been one among them all 

in 



THE WARRIORS 

who stood in an attitude of spiritual authority 
and helpfulness to my life. We church-going and 
Christian men and women of the educated class 
are almost wholly let alone; apparently no one 
takes thought for our souls. We are not in the 
least infallible; we come face to face with fierce 
temptations; we have heart-breaking sorrows; we 
are burdened with anxiety and perplexity. But 
we are left to grope as blind sheep; there is no 
one to point out the path to us, however dimly; 
no one to say, at any crucial moment of our lives, 
Walk here! 

"Once, however," she continues, "one of my 
friends, a minister, knelt down by me and prayed. 
It was a simple and ordinary occasion — others 
were present. But every word of that prayer was 
meant for the uplifting of my heart. In that hour, 
I was as if overshadowed by the Holy Ghost; 
new aims and purposes were born within me. My 
friend loves me — that does not matter — it is his 
spiritual intensity I care for. And this is his re- 
ward for his fidelity and tenderness: In the hour 
when I come to die, when one does not ask for 
father or mother, or husband or wife, or brother 
or sister, or friend or child, but only for the strong 
comfort of the man of God — in that hour, I say, 
if I be at all able to make my wishes known, I 
shall send for that man to come to me. He, and 
no other, shall present my soul to God." 

Reading the above words, many a roused min- 

112 



THE WORLD-MARCH : PRELATES 

ister will cry out, his eyes blazing : " I say the same 
to you ! Who is there that tries to shield the min- 
ister from sorrow and from pain? Who is there 
to comfort and help him? You think we can just 
go on, and preach, preach, preach, standing ut- 
terly alone, and with no one on earth to keep 
our own hearts close to God! I tell you, it is a 
lonely and weary work at times, this being a 
minister!" 

Yes, there must be a people, as well as a pastor. 
The relation is reciprocal. Wherever there is a 
strong man, leaning down in fire and tenderness 
to help the lives about him, there must be a loyal 
and loving congregation, with here and there in 
it some one who more fully appreciates and un- 
derstands. Nothing beats down and discourages 
a man more than to feel that he is preaching to 
cold air and not to human folks, and to get back, 
when he offers sympathy, a stare. 

A congregation is a mysterious and subtle social 
force. Its effect on a minister he can neither ana- 
lyze nor explain. But he knows that its power is 
mesmeric and cannot be escaped. He goes into 
its presence from an hour of exalted and uplifted 
prayer, serene, happy, strong, and prepared to 
speak words of power and life. Gazing at his peo- 
ple — he can never tell why — the words freeze 
on his lips. An icy hand seems laid upon his heart, 
and he makes a cold and formal presentation of 
his glowing theme, and wonders who or what has 

"3 



THE WARRIORS 

done it all. Something satanic and repelling has 
laid hold of his tongue and brain. 

Or again, he may have had a worried and 
troubled week, full of personal anxiety and sor- 
row. He has not had full time to study — he feels 
quite unprepared, and enters the pulpit with a 
halting step, and a choking fear of failure at his 
heart. 

In a moment, the world changes. Something 
imperceptible, but sweet and comforting, steals 
over him, — an uplifting atmosphere of attention, 
sympathy, affeclion. He begins to speak, very 
quietly at first, with quite an effort. But the con- 
gregation leads him on, to deeper thoughts, to 
nobler words, to modulations of voice that carry 
him quite beyond himself. His voice rises, and 
every syllable is firm and musical. His language 
springs from some far centre of inspiration. He 
is conscious of superb power, and as sentence 
after sentence falls from his lips — sentences that 
amaze himself more than any other — he enters 
into the supreme height of joy, that of being a 
spiritual messenger to the hearts of longing men 
and women. He and they together talk of God. 

This sympathetic atmosphere makes great 
preachers and great men. In return, there flows 
from a pastor toward his people a love that few 
can know or understand. 

i. His rule is also over spiritual enthusiasm. 
What is a revival? We confound it with a local 
114 



THE WORLD-MARCH : PRELATES 
excitement, a community-sensation of an hysteri- 
cal and passing type — with sensational disturb- 
ances, falling exercises, shouts, weeping, and the 
like. A revival is something far different. A re- 
vival is an awakening of the community heart and 
mind. It is a quickening of dead, backsliding, or 
inattentive souls. 

Man as an individual is quite a different per- 
son from the same man in a crowd. One is him- 
self alone; the other is himself, plus the influence 
of the Social Mind. A revival is a social state, in 
which the social religious enthusiasm is stirred up. 
It is a lofty form of religion, just as the patriotism 
which breaks forth in tears and cheers as troops 
go out to war is a finer type than the mere excite- 
ment and fervor of one patriotic man. What would 
the Queen's Jubilee have been, if but one soldier 
had marched up and down? A great commemo- 
ration ! If we grant the reality of national rejoic- 
ing in the royal jubilees, commercial rejoicing in 
business men's processions, university enthusi- 
asm on Commencement Day — shall we not grant 
the reality of the religious interest and enthusiasm 
of a great revival, in which whole communities 
shall be led to a clearer knowledge of spiritual 
things? 

The Crusades were a magnificent revival. The 
Reformation was a revival. The Salvation Army 
movement is a revival. But the greatest revival 
of all times is even now upon us : it is a revival in 

"5 



THE WARRIORS 
the scientific circles of the race. Time was when 
science and religion were supposed to be at odds; 
to-day the intellectual phalanxes are sweeping 
Christward with an impetus that is sublime! 
Thinkers are finding in the large life of religion 
a motive power for their thought, their growth 
— a reason for their existence — a forecast of their 
destiny. We are beginning to realize the dynamic 
value of Belief. This revival is coming, not with 
shouts and noise, but with the quiet insistence 
of new ideas, of new fads — with the still voice 
of scientific announcement. The atheist is being 
overcome, not by emotion,. but by evidence; the 
scoffer is being put down by cool logic. 

Hence the evangelist of to-day is more than 
a man who can popularly address a public audi- 
ence, and by tales and tears arouse a weeping 
commotion. The evangelist is a man of intellect 
and prayer, who can preach the gospel to a scien- 
tific age, and to a thinking coterie — a coterie of 
college men and mechanics, of society women 
and servant-girls, of poets and of mine-diggers, 
of convicts and of reformers. To-day calls for the 
utmost intellectual resources of the teacher of 
the truth, for a great imagination, great style, great 
sympathy with men, large learning, and unceas- 
ing prayer! 

3. His rule is over social ideals. He must be a 
man of social insight. The social spirit is abroad 
in the world, but it is at times erratic and mis- 
116 



THE WORLD-MARCH : PRELATES 

guided. Any one thinks he can be an altruist. 
Why not? Take a class in a college settlement, 
make some bibs for a day nursery, give tramps 
a C. O. S. card, with one's compliments, and at- 
tend about six lectures a year on Philanthropy 
— the lectures very good indeed. One is then a 
full-fledged altruist, nest-ce pas? 

The philanthropy of to-day has a bewildering 
iridescence of aspect. Each present impulse is re- 
formatory. Correction, like a centipede, shows a 
hundred legs and wants to run upon them all. 
Some of the so-called philanthropy is not well 
balanced, or well thought out. Other movements 
are profoundly significant. The ministers and the 
social workers of our country should keep in the 
closest possible touch. Much depends upon their 
mutual sympathy and understanding. We have 
not yet realized the fulness of redemption. Of 
what avail is it to save one street-Arab, or one 
Chinaman, if a million Arabs and Chinamen re- 
main unsaved? Redemption is a race-savior: it 
seizes not only the individual, but his environ- 
ment, his friends, and his future state. 

The true minister is a reformer. A reformer is 
one who re-crystallizes the social ideals of man, 
who breaks up idols and bad customs, and sweeps 
away abuses. But we must first ask: What is an 
idol? What is a bad custom? What is an abuse? 
They are social standards which are out of har- 
mony with true concepts of God, life, and duty. 

117 



THE WARRIORS 
Behind the work of the reformer is the dream of 
the reformer, the meditation of the mystic, the 
seer. He must first have in mind a plain, clear 
conception of what the relation is of man to God, 
of what man's environment should be, and of 
what the society of the Kingdom should be. The 
reformer is one who changes an existing social 
environment for approximately this ideal envi- 
ronment of his own thought. When he breaks an 
idol, it is not the idol itself that he everlastingly 
hates, it is the materialistic concept of the com- 
munity. What he wishes in place of the idol is a 
right conception. No man could break up every 
idol in the Hawaiian Islands. But a man went 
about implanting a spiritual idea of God, and the 
idols disappeared. 

Hence the work of the reformer is deep and 
heart-searching work. It means constant study 
of the spiritual needs of the age, continual insight 
into the material forces which are moulding the 
age-images — money, conquest, or whatever they 
may be. He wishes to maintain a spiritual hold 
on civilization itself, — so to transform the ideal 
within a man, a community, a nation, in regard 
to custom, observance, belief, that the outer rite 
shall follow. 

To reform is not to rush through the slums, 

and then preach a sensational sermon about bad 

places in the slums, of which most people never 

knew before! To reform is to know something 

118 



THE WORLD-MARCH : PRELATES 

of the conditions which produce the slums — it 
is not to scatter the slum-people broadcast else- 
where in the town; it is not alone to give them 
baths., playgrounds, circulating libraries of books 
and pictures, dancing-parties, and social clubs. To 
reform the slums is to set up a new ideal of God, 
and of righteous conduct in the heart of the slum- 
dwellers. One must know something of the slow 
processes of social change, of social assimilation, 
growth, and stability, to have an intellectual per- 
ception of the problem, as well as a spiritual one. 
One does not make an ill-fed child strong by stuff- 
ing five pounds of oatmeal down its throat! 

The reformer must not only be a man of energy, 
he must be a man of patience. Great reforms come 
slowly. As man has advanced, idleness, indolence, 
brutality, tyranny, drunkenness, cant, and social 
scorn are gradually being cast out. But behind 
these simple words lie hid centuries of strife and en- 
deavor, and limitless darkenings of human hope. 

To fly against vice is merely to invite enmity 
and opposition. To present apure and nobleideal, 
to breathe forth a holy atmosphere for the soul, 
are constructive works. The trouble is not, that 
the ministers preach on social themes — all themes 
that concern the life of man are social themes. It 
is that they do piece-work and patch-work of re- 
form, instead of plain, direct: upbuilding work in 
the souls and consciences of men. To preach upon 
horse-stealing is one thing. The horse-stealermay 

119 



THE WARRIORS 

be impressed, convicted, made penitent, and re- 
turn the stolen horse. But not until his heart is 
imbued with a spiritual conception of honesty, 
as the law of God, will he steal a stray horse no 
more. Hence the first questions in reform are not: 
How many groggeries are there in my parish? 
How many corrupt polls? How many hypocrites 
on my church-roll? The question is: How is my 
parish society in enmity to the highest spiritual 
ideal I know? Many men preach about saloons, 
when they ought to be preaching about Christ. 

The force of this reform-energy is uncomputed. 
We hear of occasional great reformers, but forget 
that there has been a prevailing influence extend- 
ing over the ages, of holy men of God, who have 
preached and taught and prayed; who have pre- 
served our social institutions of spiritual import, 
and have been a mighty and continuous force 
working for righteousness and peace. 

Missions are a higher form of politics. To 
further missions is to further government, inter- 
national comity, world-peace. 

4. His rule is over creed. He is inevitably a 
teacher of doctrine. 

What is doctrine? Doctrine is spiritual truth, 
formulated in asystematicway.lt is also, in church 
matters, a system of truth which has been believed 
in, and clung to, by a body of believers constitut- 
ing some branch of the catholic Church. 

It is a noble and serious office to hand down 



120 



THE WORLD-MARCH : PRELATES 
from generation to generation the faith and tra- 
ditions of the Church of God. But this handing- 
down must be upright. "You must bind nothing 
upon your charges," says Jeremy Taylor, "but 
what God hath bound upon you/' Conviction is 
at the root of the lasting traditions of the Church. 
Only this — his conviction — can one man really 
teach another. If he try to speak otherwise, he 
shall have a lolling and unsteady tongue. 

No soul is finally held by the indefinite, or 
the namby-pamby. It begins to question, Upon 
what foundation does this phrase, this fine senti- 
ment, rest? It must stand upon a proposition. This 
proposition rests either upon a scientific fact, or 
upon that which, for want of a more definite term, 
we call the religious instinct of man. But a proposi- 
tion cannot stand alone. It is connected with other 
propositions, arguments, conclusions. Hence a 
system of logic, of philosophy, of expressed be- 
lief, of doctrine, inevitably grows up in a think- 
ing community, a thinking Church. 

The statement of an ecclesiastical system of 
doctrine may not be the absolutely true one, nor 
the final one. Doctrine changes, even as scientific 
theories change with fuller information. Doctrine 
also expands, with the growth of the human spirit 
and understanding. To-day, in one's library, one 
has a thousand books. They are shelved and 
catalogued, for reference, in a special order. But 
years hence, one's grandson, who inherits these 

121 



THE WARRIORS 

books, may have ten thousand books. The aspect 
of the library is changed. It is filled with new vol- 
umes, and new thought. Shall we give a liberty 
to a man's library which we refuse to his belief? 
Must he — and his church — have only his grand- 
father's ideas, standards, and decrees? 

The tenets of a seel are the theological ar- 
rangement of belief which for the present seems 
best; it is the systematic arrangement of facts so 
far examined, determined, and classified. But no 
system of theology can be final. Thought is mov- 
ing on. Experience is progressive. Providence is 
continually revealing. The race is a creed-builder, 
as well as a builder of pyramids, cathedrals, and 
triumphal arches. 

The building-up of doctrine is superb. Into 
doctrine are woven the intellectual beliefs, the 
emotional experiences, and the spiritual struggles 
of mankind. Doctrine is an attempt to classify 
the spiritual problems of the race and to present 
a theory of redemption which shall be adequate, 
spiritually progressive, and the exact expression, 
so far as yet revealed, of the will of God for man. 
All Christian doctrine is centred about one point : 
the redemption of the race from sin. Dealing with 
such great and fundamental themes, each system 
of doctrine is an intellectual triumph. 

Doctrine is an intellectual necessity. Christ is 
not sporadic, either in history or philosophy. To 
teach Christ, as the unlettered savage may who 

122 



THE WORLD-MARCH : PRELATES 

has just learned of Christ the Saviour and turns 
to teach his fellow-savages, might do good or 
save a soul from death. But in order to command 
the intellectual respect of the race, there must be 
another form of teaching yet than this, a teaching 
which presents Christ in the historic and philo- 
sophic setting: the central Figure in a great body 
of associated spiritual truth ; Christ as the fulfil- 
ment of prophecy, the means of social adjust- 
ment and regeneration ; the Finisher of our Faith, 
and the Source of eternal joy. We must be, not 
less spiritual Christians, but increasingly intellec- 
tual ones, as time rolls on. 

Who are the men who have built up doctrine ? 
Men speak as if doctrine were an ecclesiastical 
toy — to be shaken by priest or prelate, as one~ 
shakes a rattle, for noise, for play ! A doctrine is 
not a toy; it is the crystallized belief of earnest, 
thoughtful, and godly men — belief which has 
passed into a church tradition, and is now received 
as an act of faith. 

Shall doctrine be taught a child? Yes ! To have 
a specific doctrine clearly in mind does not fetter 
the young soul, any more than to be taught the 
apparent facts of geography and history, which 
may change either in reality or in his own inter- 
pretation as his mind matures. A doctrine is a 
practical and definite thing to work with; in later 
life to believe, and to approve of, or disbelieve, 
and disapprove of. If a man wishes to build a 

123 



THE WARRIORS 

house, does it fetter him to know square measure, 
cubic contents, geometry, mensuration, and me- 
chanical laws? Yet when he builds his house, he 
builds it in his own individual way; he stamps it 
with his own personality and ideas. While build- 
ing it, perchance, he discovers some new relation 
or geometric law. 

Doctrine does not save from hell, but it does 
save from many a snare that besets the feet of man. 
It is a steadier of life, a strengthener of hope, a 
stalwart aid to a practical, devout, and duty-doing 
life. A catechism is a system of doctrine expressed 
in its simplest form. Therefore, for the intellec- 
tual and moral training of the Church, let us have 
sound doctrine in the pulpit, and the catechism 
in the home and Sabbath-school. 

It is objected that doctrinal terminology is too 
hard for a child to understand. Is this not absurd, 
when the same child can come home from school 
and talk glibly of a parallelepipedon, a rhombus, 
rhomboid, polyhedral angle, archipelago, law of 
primogeniture, the binomial theorem, and of a 
dicotyledon! He also learns French, German, 
Latin, Greek, and the argot of the public school ! 

The theological leader of to-day cannot be a 
creed-monger: he must be a creed-maker. Side 
by side with the executive officers who will reor- 
ganize the Christian forces, there will stand great 
creed-makers, giant theologians, firm, logical, 
scientific, and convincing, who, out of the vast ar- 
124 



THE WORLD-MARCH : PRELATES 

ray of new facts brought forth by modern science, 
will produce new creeds, a new catechism, a new 
dogmatic series. It is worth while to live in these 
days — to know the possibility of such monu- 
mental constructive work in one's own lifetime. 
The creed-makers must have a thorough literary 
training; no mere vocabulary of philosophy will 
answer. Like the Elizabethan divines, they must 
rule the living word, which shall echo for a cen- 
tury yet to come. 

As the great Ecumenical Council was convened 
for missionary progress, so the times are now ripe 
for the assembling of a historic Theological Coun- 
cil, to revise and restate, not one denominational 
catechism, but the creed of Christendom; to pro- 
vide a new literary expression of the Christian 
faith. Together we are working in God's world, 
and for His kingdom. 

If doctrine be the crystallized thought and be- 
lief of godly men, what is heresy ? What is schism ? 
Who is dictator of doctrine ? How far are the limits 
of authority to be pressed? What are the bounds 
of ecclesiastical control ? of intellectual mandate 
in the Christian Church? 

In the academic world, we do not cast a man 
out of his mathematical chair because he can also 
work in astro-physics or in psycho-physics. If 
he can pursue advanced research in an allied or 
applied field, it will help him in his regular and 
prescribed work. We do not cast an English pro- 

125 



THE WARRIORS 
fessor out of his chair, because he announces that 
there are two manuscripts of Layamon's Brut, 
and that the text of Beowulf has been many times 
worked over, before w r e have received it in its 
present form. Yet there are accredited professors 
of English who do not know these facts, and who, 
if called upon, could neither prove them nor dis- 
prove them. They have not worked in the Bod- 
leian, in the British Museum, or in other foreign 
libraries, on Old English texts and authorities. 
They think themselves well up in Old English if 
they can translate the text of Beowulf fairly well, 
remember its most difficult vocabulary, and can 
tell a tale or two from the Brut. 

Not every man has Europe or Asia in his back- 
yard, nor a lifetime of leisure for research, for 
special learning, on the moot questions of church- 
scholarship. Progress consists in each man's do- 
ing his best to advance the interests of the king- 
dom of God in his own special sphere. From 
others he must take something for granted. The 
ear of the Church ought always to be open to the 
sayings of the specialist. A Church should grant 
liberty of research, of thought, of speech — to a 
degree. 

But whatever may come out of twentieth-cen- 
tury or thirtieth-century combats, one thing re- 
mains clear: A Church is an organization, a social 
body, with a certain doctrine to proclaim, a cer- 
tain faith to hand down to men. The doctrine is 
126 



THE WORLD-MARCH : PRELATES 

not in all details final — each phase of faith may 
change. But the organization, to protect its own 
purity and integrity — however generous in al- 
lowing individual research, and the expression of 
individual ideas — must exert authority over the 
teachers in her midst, those who are called by her 
name, who have her children in their charge, and 
for whose teaching the Church, as a whole, is re- 
sponsible. There is doubtless a time when the 
man who is really in advance of his times intel- 
lectually must be misunderstood, must be disa- 
greed with, must be cast out. But all truth may 
await the verdict of time. If he has discovered 
something new, something true, the centuries 
will make it plain. There remains a chance — 
and the Church dare not risk too great a chance 
— that he is mistaken, impious, presumptuous, 
or self-deceived. We dare not rush to a new doc- 
trine or spiritual conception, merely because one 
man, who knows more of a certain kind of learn- 
ing than we do, has said so. One must be bolstered 
up by a generation of convinced and believing 
men, before he can draw a Church after him. No 
other process is intellectually legitimate. In any 
other event ecclesiastical anarchy would reign. To 
maintain the historic position of the Church is 
a necessity, until that position is proven untrue. 
So to maintain it is not bigotry, it is not lack of 
charity; it is merely common-sense. 

The question, Where is the line between eccle- 

127 



THE WARRIORS 

siastical integrity and individual freedom ? is there- 
fore one which the common-sense of Christendom 
is left to solve — not to-day, not to-morrow, but 
gradually, generously, and conscientiously, as the 
centuries go on. 

THIRD : OBSTACLES AND OPPORTUNITY 

It is said that a minister is greatly handicapped 
to-day in all his efforts for two reasons : First, that 
the times are spiritually lethargic, that men are so 
engrossed by material aims, indifference, or sin 
that a pastor can get no hold upon their hearts. 
Second, that he is bound hand and foot by con- 
ditions existing in the organization and personnel 
of his church, and hence is not free to act. 

What would we think of an electrician who 
would complain that a storm had cast down his 
network of wires? Of a civil engineer who would 
lament that the mountain over which he was asked 
to project a road was steep ? Of a doctor who would 
grieve that hosts of people about him were very 
ill ? Of a statesman who would cry out that horrid 
folks opposed him ? It is the work of the specialist 
to meet emergencies, and it is his professional pride 
to triumph over difficult conditions. The harder 
his task, the more he exults in his power of success. 

It is a glorious task that lies before the minister 
of to-day — to maintain, develop, and uplift the 
spiritual life of the most wonderful epoch of the 
world's history ; to place upon human souls that 

128 



THE WORLD-MARCH : PRELATES 

vital touch that shall hold their powers subject 
to eternal influences and aims. The times are not 
wholly unfavorable: our era, which spurns many 
ecclesiastical forms, is at heart essentially religious. 
The World for Christ! How this war-cry of the 
spirit thrills anew as one realizes how much more 
there is to win to-day than ever before. The War- 
rior girds himself and longs eagerly to marshal 
great, shining, active hosts for God! 

It is true that the conditions of work are more 
trying than they have usually been. A man goes 
out from the seminary. He has had a good edu- 
cation, followed by perhaps a year or two abroad, 
and some practical experience in sociological work. 
He has plans, ideas, ideals, a vigorous and whole- 
souled personality, a frank and generous heart. ^ 

What does he find? He soon discovers that the 
battle is not always to the strong, the educated, or 
the well-bred.Too often he is at the mercy of rich 
men who can scarcely put together a grammatical 
sentence ; of poorer men who are, in church affairs, 
unscrupulous politicians ; of women who carp and 
gossip ; and of all sorts of men and women who de- 
sire to rule, criticise, hinder, and distrain. They, 
too, are the very people who, in the ears of God 
and of the community, have vowed to love him 
and to uphold his work! The more intellectual 
and spiritual he is, the more he is troubled and 
distressed. 

Many churches, too, are in a chronic state of 

129 



THE WARRIORS 

internal war. As for these rising church difficulties 
— try to put out a burning bunch of fire-crackers 
with one finger, and you have the sort of task he 
has in hand. Whileonepoint of explosion is being 
firmly suppressed, other crackers are spitting and 
going off. Whichever way he turns, and whatever 
he does, something pops angrily, and a new blaze 
begins ! And this business, incredibly petty as it 
is, blocks the progress of the Christian faith. Men 
and women of education and refinement, of a wide 
outlook and noble thoughts and deeds, are more 
and more unwilling to place themselves on the 
church-roll; a minister sometimes finds himself 
in the anomalous position of having the more 
cultured, congenial, and philanthropic people of 
the community quite outside any church organi- 
zation. 

All these things mean, not that a minister must 
grow discouraged, but that he must set his teeth, 
and with pluck and endurance rise strong and 
masterful and say, This shall not be! Let him not 
listen to the barking and baying: let him hearken 
to the greatprimal voices of man and nature. Love 
lies deeper than discord. The constructive forces 
of humanity are stronger than the disintegrative. 
The right attraction binds. 

There are some men who by the sheer force of 
their personality subdue their church difficulties. 
They hold the captious in awe. By a sort of mag- 
netic persuasion and lively sense of humor they 
130 



THE WORLD-MARCH : PRELATES 

soothe this one and that, win the regard of the out- 
lying community, attach many new members to 
the organization, and build up, out of discordant 
and erstwhile discontented elements, a harmoni- 
ous and adtive church. This is the man for these 
martial times ! If there are born leaders in every 
other department of the world's work, men who 
quietly but firmly assert their authority and su- 
premacy in the tasks in which they hold, by free 
election or legitimate appointment, a place at the 
head — it ought to be so in the Church of God! 
I long to see arise in the ministry a race of iron I 

There are other difficulties, seldom spoken of, 
of which one must write frankly, though with the 
keenest sympathy, if one is to look deeply into 
the modern church problem. First: Is a minister's 
environment favorable to his best personal de- 
velopment? Does he not miss much from the 
lack of the world's hearty give-and-take? He gets 
criticism, but not of a just or all-round kind. Small 
things may be pecked at, trifles may be made 
mountains of by the disgruntled, but where does 
he get a clear-sighted, whole-hearted estimate of 
himself and his work? Who tells him of his real 
virtues, his real faults ? Among all his friends, who 
is there, man or woman, who is brave enough to 
be true? 

Other men are soon shaken into place. Their 
personal traits continually undergo a process of 
chiselling and adjustment. They are told uncom- 

131 



THE WARRIORS 
fortable things how quickly ! At the club, in the 
university, in the market, the ploughing-field, the 
counting-room, they rub up against each other, 
and no mercy is shown by man to man until pri- 
mary signs of crudeness are worn off. Let a con- 
ceited professor get in a college chair ! Watch a 
hundred students begin their delightful and salu- 
tary process of "taking him down" by the sort 
of mirth in which college boys excel! Their un- 
kindness is not right, but the result is; they never 
molest a man who is merely eccentric. 

Watch a scientific association jump with all 
fours upon a man who has just read a paper be- 
fore their body! How unsparingly they analyze 
and criticise! He has to meet questions, opposi- 
tion, comments, shafts of wit and envy, jovial teas- 
ing and correction. He goes out from the meet- 
ing with a keener love of truth and exactness, and 
a less exalted idea of his own powers. Watch the 
rivalry and sparring that go on in any business. 
Men meet men who attack them; they fight and 
overcome them, or are themselves overcome. 

Human friction is not always harmful. A min- 
ister should not be hurt or angered by disagree- 
ment and discussion. No one's ideas are final. Let 
him expect to stand in the very midst of a high- 
strung, spirited, and hard-working generation. 
Let him be turned out of doors. Let him travel, 
look, learn, meet men and women, and conquer 
in the arena of manhood. Then, by means of this 
132 



THE WORLD-MARCH : PRELATES 

undau nted manhood, he may the better guide the 
fiery enthusiasms of men, inspire their higher am- 
bitions, and comfort them in their bitter human 
sorrows ! 

Again, too often a minister is spoiled in his 
first charge by flattery, polite lies, and gushing 
women. He is sadly overpraised. A bright young 
fellow comes from the seminary. He can preach; 
that is, he can prepare interesting essays, chiefly 
of a literary sort, which are pleasant to listen to, 
though, in the nature of things, they can have 
scarcely a word in them of that deep, life-giving 
experience and counsel which come from the 
hearts of men and women who have lived, and 
know the truth of life. He is told that these ser- 
mons are "lovely," "beautiful," "so inspiring," 
and he believes every word of praise. No one says 
to him, "When you know more, you will preach 
better," and his standard of excellence does not 
advance. This man, who might have become a 
great preacher, remains, as years go on, alas! an 
intellectual potterer. 

He is also socially made too much of, being 
one of the very few men available for golf and 
afternoon teas, suppers, picnics, tennis, charity- 
bazaars. Other men are frankly too busy for much 
of these things, except for healthful recreation; 
and not infrequently one finds stray ministers ab- 
solutely the only men at some function to which 
men have been invited. 

*33 



THE WARRIORS 

A minister is not a parlor-pet. How many a 
time an energetic man, society-bound, must long 
to kick over a few afternoon tea-tables, and smash 
his way out through bric-a-brac and chit-chat to 
freedom and power! 

I should think that a real Man in the ministry 
would get so very tired of women ! They tell him 
all their complaints and difficulties, from head- 
aches, servants, and unruly children, to their senti- 
mental experiences and their spiritual problems. 
Men tell him almost nothing. Watch any group 
of men talking, as the minister comes in. A mo- 
ment before they were eager, alert, argumentative. 
Now they are polite or mildly bored. He is not 
of their world. Some assert that he is not even of 
their sex! Hence the lips of men are too often 
sealed to the minister. He must find some way 
not only to meet them as brother to brother, but 
he must capture their inmost hearts. The shy 
confidence of an honorable man once won, his 
friendship never fails. 

The question of a minister's relation to the wo- 
men of his congregation and the community is 
not only curious and complex — it is a perpetual 
comedy. How do other men in public life deal 
with this problem ? They have a genial but indif- 
ferent dignity, quite compatible with courtesy and 
friendly ways. They shoulder responsibility; they 
do not flirt ; they sort out cranks ; they flee from 
simpers ; they put down presumption. If married, 

134 



THE WORLD-MARCH : PRELATES 

they laugh heartily with their wives over any letter 
or episode that is comical or sentimental. If not 
married, they get out of things the best way they 
know how, with a sort of plain, manly directness. 
If a minister would arrogate to himself his free- 
born privilege of being a thorough-going man, 
many of his troubles would disappear. 

Let him hold himself firmly aloof both from 
nonsense and from enervating praise. Let him 
dream of great themes, and work for great things ! 
Let him rely on more quiet friends who watch 
loyally, hope, encourage, inspire. By and by the 
scales drop from his eyes; he sees himself, not 
as one who has already achieved, but as one to 
whom the radiant gates of life are opening, so that 
he, too, can one day speak to human souls as the 
masters have done ! He discovers that out of the 
heart's depths is great work born ! This is a mem- 
orable day, both for this man and for his church. 
From that hour he has vision and power. 

Another error in ministerial education and out- 
look is that too often ministers forget that they 
compete with other men : they are not an isolated 
class of humanity. Competition underlies the en- 
ergy and efficiency of the world's work. When 
men do not consciously compete with others, they 
inevitably drop behind. What a minister was in- 
tended for, was to stand head and shoulders above 
other men. God seems to have planned the uni- 
verse in such a way that everywhere the spiritual 

135 



THE WARRIORS 
shall be supreme. He was meant to be a towering 
leader. Who, in other realms, has excelled Moses, 
Joshua, Elijah, David, Paul? 

But if we consider the responsibilities which 
are now being laid upon different classes of peo- 
ple, and carried by them, I think that we must 
acknowledge that the statesman is looming up as 
the most influential and upbuilding man to-day. 
He is the one who is adjusting the new world- 
powers and the new world-relations, overseeing 
the development of our country, and planning for 
its laws and commerce. Close to him comes the 
physician,whoislayinghishandon world-plagues, 
and is studying the conditions and the forms of 
disease, with a view to striking disease at its root. 
The hand of the dodlor is laid upon tuberculosis, 
malaria, yellow fever, diphtheria, typhoid fever, 
and bubonic plague, and the advance in surgical 
practice is marvellous. 

The lawyer and the capitalist are together ad- 
justing the industrial relations of the country. We 
have trusts, syndicates, and corporation-problems 
handled with a firm intellectual grasp and a wide 
outlook over human affairs. 

The reading of the world is in the hands of edi- 
tors of enterprise and sagacity. They daily bring 
wars, statecraft,business plans, political situations, 
trade openings, scientific discoveries, forms of 
church-work and philanthropy, accidents, mur- 
ders, and marriages, to our breakfast-table. The 
136 



THE WORLD-MARCH : PRELATES 

press of to-day has a tremendous scope. When 
some of the magazines come to hand, one feels 
that he is in touch with the affairs of the universe 
and has reading of a cosmic order. 

The day-laborer is discovering that to ingenu- 
ity, talent, and manliness, the whole world swings 
open. Carnegie's Thirty Partners, most of whom 
have come from the working-ranks, demonstrate 
that a man can rise from the pick, the spade, the 
foreman's duties, to the control of great industrial 
interests. 

Bankers are thinking out the financial prob- 
lems — currency, legal tender, the best forms of 
money and authority; the whole monetary system 
of the world is under consideration and analysis. 
The farmer is learning, through chemistry and* 
other forms of science, new v/ays of making his 
farm productive, and the educated agriculturist 
is rising to be an intellectual factor in the develop- 
ment of our country. Everywhere we see Life 
awakening — a great renaissance! 

Has the minister, as a thinker and active force 
of regeneration, kept pace with this advance? Do 
many sermons thrill us in this large way? Where 
does he rank among the world-masters of energy 
and power? 

The ministry is supposed to be a work of sav- 
ing souls. But if we could know the direct effect 
of preaching, and the conversions which are really 
due to preaching, I think we should find them 

137 



THE WARRIORS 

comparatively few. What touched the boy or girl, 
man or woman, and led him or her to Christ was 
not the sermon, or pastoral talk, though this one 
or another may have united with the Church after 
a special sermon, revival, or personal appeal. It was 
the memory and influence of a mother's prayers; 
of early associations ; of a teacher, a lover, a friend. 
The conversion came direct from God- — the soul 
was acted upon by some special moving of the 
Holy Spirit. Or it was the death of a friend, an ill- 
ness, an accident, a disappointment, which turned 
the thoughts to heavenly things. Or it was a book 
that searched the soul's depths, or some quicken- 
ing human experience. Is this quite as it should 
be? Is not professional pride aroused? 

Suppose that New York City should suddenly 
be invaded by the bubonic plague or yellow fever. 
Would any one be to blame? Certainly! Such an 
outcry would go up as would echo across the 
country. Where were the quarantine officers? 
Where was the port physician? Where were the 
specialists who attend to sanitation and disin- 
fection? 

We say that divorce and Sabbath-breaking are 
sweeping over our country — gambling, social 
drinking, and many other ills ; a sensational press, 
a corrupt politics, a materialistic greed. 

All the ministers under heaven cannot take 
sin out of the world, nor uproot sin altogether 
from the heart of man: the plague comes in at 

138 



THE WORLD-MARCH : PRELATES 
birth. Neither can all the doctors living remove 
disease, so that no one will get sick or die. But 
just as the doctor can, by study, by training, by 
counsel, by practice, and by the direction of wise 
law-making, protect the health interests of his 
country or community, so the minister should 
stand, yet more largely than to-day, as a break- 
water between the world and the tides of sin ! He 
should not only be able to keep alive in a country 
an atmosphere of prayer, devotion, and unselfish 
service — he should, by God's help, make piety 
the general estate of the land; he should not only 
be intellectually able to show the great advantage 
of the upright Christian life, he should straight- 
way lead all classes into that life; he should be 
able to lay a hand on the moral maladies of man- 
kind, personal and national, and prescribe effectual 
remedies; take lame, halt, sinning souls, and by 
God's grace and Spirit, lift not only individuals, 
but whole communities, to a more spiritual plane. 
This is a Titanic intellectual task, as well as a 
spiritual one.When a doctorwishes to keep plague 
out of America, he goes to Asia, to see what plague 
is ! H e takes microscopes, instruments, and drugs ; 
he buries himself in a laboratory, and gives his 
whole mind to the problem, until one day he can 
come forth and tell how to heal and help. More 
than this, he risks his life. For every great discov- 
ery in medical practice, doctors and nurses have 
died martyrs to their faithful work, 

J 39 



THE WARRIORS 

Moral evil must be studied in an energetic 
and intellectual way. The variations of humanity 
from righteousness must be deeply understood. 
Look at Booker T. Washington, or at Jacob A. 
Riis ! What daring, what indefatigable toil, what 
insight, patience, and swerveless hope have been 
put into their task! Edison is said to have spent 
six months hissing S into his phonograph to make 
it repeat that letter, and many days he worked 
seventeen hours a day. Have many ministers ever 
bent themselves in this way to solve a special 
moral problem — that of, say, a disobedient child 
in the congregation? Have they spent six months, 
hours and hours a day, to make the law of God, 
the word Obedience, ring in that child's ears? 
Spiritual guidance is definitely and positively a 
scientific task. The mastery of one fact may lead 
to the correlation of a psychic law. When a min- 
ister can help a soul to overcome temptation, and 
a parent to bring up a child, he is in touch with 
two final human problems. As he gradually en- 
larges his careful and illuminating work, his church 
becomes in time a body of spiritually well-edu- 
cated communicants, thoroughly grounded in 
doctrinal, ethical, and social ideals, well taught 
in public and in private duties. It is not self- 
centred or wholly denominational in spirit, but 
recognizes itself to be a part of a catholic body 
of believers, reaches out with friendly coopera- 
tion to near-by churches, extends its missionary 
140 



THE WORLD-MARCH : PRELATES 

efforts to other neighborhoods or lands, and par- 
takes of a world-life, a world-love ! 

Ruling religious thinkers should also, by and 
by, become leaders of national thought and life. 
Great public questions should be open to their 
judgment and appeal; they should be moral ar- 
biters, and spiritual guides in national crises. By 
a word they should be able to rouse the prayers 
of the country, and by a word to still widespread 
anger and uprising. If accredited spiritual leaders 
cannot help, who can? 

There are a few men living who seem to hold, 
for the whole world, the temporal balance. They 
control mines and shipping, banks and trade. 
Who, to-day, holds the spiritual destiny of the 
world in his hand? I long to see men appear upon 
whom the eyes of the world shall be fastened, in 
recognition of their spiritual preeminence, as they 
are now fastened on these industrial giants. 

Rise! Let some man, earnest and endowed, 
look forward into the future, and with the cour- 
age that comes from inborn power, assert himself 
among the nations! Allay, O World-Evangelist, 
not only neighborhood disputes, but international 
dissensions ; project a creed that shall be profound 
and universal ; sweep seels together, unite energy 
and endeavor, baptize with fire, bring repentance, 
quicken the race-conscience, uplift the World- 
Hope! Erect and elemental, hold Christ before 
the race ! 

141 



IV. THE WORLD-MARCH : OF SAGES 



[adeste fideles] 

Our Father in Heaven, 

Creator of all, 
source of all wisdom, 

On Thee we would call! 
Thou only canst teach us, 

And show us our need, 
And give to Thy children 

True knowledge indeed. 

But vain our instruction, 

And blind we must be. 
Unless with our learning 

Be knowledge of Thee. 
Then pour forth Thy Spirit 

And open our eyes, 
And fill with the knowledge 

That only makes wise. 

From pride and presumption, 

Lord, keep us free, 
And make our hearts humble, 

And loyal to Thee, 
That living or dying, 

In Thee we may rest, 
And prove to the scornful 

Thy statutes are best. 

THOMAS WISTAR 



IV. THE WORLD-MARCH : OF SAGES 




F we should be told that at 
birth a strange and wonderful 
gift had been bestowed upon 
us, one such that by means 
of it, in after life, we could ac- 
complish almost anything we 
wished, how we should guard 
it ! With whatdelightwewould 
make it work, to see what it would do ! We should 
never be tired of such a toy, because every day 
it would reveal new possibilities of power and 
delight. 

Such a gift God has given us in our power to 
think. What a mysterious and deep-hid gift it is ! 
Nerves and sensations, a few convolutions in the 
brain, acts of attention and observation, certain 
reactions following certain stimuli : the result, a 
world of worlds spread out before us ; unlimited 
intellectual possibilities within our grasp ! 

What is thinking? Thinking is an attempt to 
express infinite thoughts, affections, relations, and 
events, in finite terms. The child strings buttons. 
The philosopher strings God, angels, devils, 
brutes, men, and their appurtenances and deeds. 
Hence no real thought will quite go into words. 
Out beyond the word hangs the infinite remainder 
of our idea. The search for a vocabulary is the 
search for a clearer articulation of ideas. 

Thinking is the power to take up life where the 
race has left off attainment, and to lead the race one 

145 



THE WARRIORS 
step farther on, by a new concept or idea. It is a cu- 
rious thing, this little turn in the brain, a thought. 
We cannot see it, or touch it, or handle it. Yet we 
can give it, one to another, or one man to the race. 
It has an infinite leverage. One great thought 
moves millions onward. Plant the word steam, 
and globe-transport changes. Plant eleffricity, and 
a hundred new industries spring up. Plant liberty, 
tyrants fall. Plant love, chaotic angers disappear. 

If we refuse to learn to think, we refuse to do 
our share of the world's work. We are like a horse 
that balks and will not pull. While we sulk the 
universe is at a standstill. 

Spelling and arithmetic, history, etymology, 
and geography, are not tasks set over school- 
children by a hard taskmaster, who keeps them 
from sunshine and out-of-door play. They are 
catch-words of the universe. They are the imple- 
ments by which each brain is to be trained to do 
great work for the one in whom it lives. What 
every earnest soul asks is not gold, fame, or plea- 
sure. It is : Let me not die till I have brought 
millions farther on. 

We cannot deliberately make thoughts. 
Thought is like life itself: science has not found 
a formula which will produce it. But just as mar- 
riage produces new lives, though we cannot say 
how, so study and meditation produce thoughts. 
Something new appears : a concept which was not 
with the race before. 
146 



THE WORLD-MARCH : SAGES 

The work of sages has been to rule the think- 
ing of the race. They receive the inspired ideas 
and spend their lives in teaching them to others : 
in setting up intellectual vibrations throughout 
the world. 

Some day, I hope Sargent will paint a March of 
Sages, as gloriously as he has painted the panels of 
the Prophets. Then we shall gaze upon the train 
of heavy-browed, noble-eyed, wise, gentle-man- 
nered men, who have been the enduring teach- 
ers of the race, — thinkers, leaders, seers. Confu- 
cius, Pythagoras, Plato, Aristotle, Socrates, the 
mediaeval philosophers, the Egyptian, Persian, 
and Arabian thinkers, Roger Bacon, Thomas 
Aquinas, Eckhart, William of Occam, Bede, 
Thomas a Kempis, Francis Bacon, Kant, John 
Stuart Mill, Spencer, — with what dignity the 
processional moves down the years ! The sum of 
human knowledge is vast; but how much more 
vast seem the achievements of each of these men, 
when we realize how few his years, and how many 
the obstacles and impediments of his all too short 
career ! There is ever a pathos in the life of the wise. 

By thinking, we pass from the gossip of the 
neighborhood into the conversation of the years. 
We do not know what Alcibiades said to his 
man-servant about the care of his clothes, baths, 
perfumes, — nor what his man-servant retailed 
to other retainers of the eccentricities and vani- 
ties of his master. But we know what Pericles 

H7 



THE WARRIORS 

and Plato said to the race. Here is the advantage 
of a thinking mind — that at any moment one 
may enter into eternal subje&s of thought, and 
have converse with those who of all times have 
been the most profound. 

Nothing teases the soul like the thought of the 
unfinished, the imperfect, the incomplete. And 
yet, when we have thought and planned a really 
great and abiding work, whether we ever finish 
it or not — for many things in life may intervene 
between conception and completion — to have 
thought of it is to have had in our lives a plea- 
sure that can never die. For one blessed hour or 
year we have been lifted to the thoughts of God 
and have entered into the great original Design. 
Hence it is that the life of the real Thinker, how- 
ever broken or disturbed, is at heart a life of se- 
renity and joy. What matters a conflagration, a 
disappointment, to him whose thoughts are set 
upon the race? 

Thinking is a form of vital growth. We all wish 
for growth. Is there any one who wishes to stay 
always just where he is to-day ? To be always what 
he is this morning? The tree grows, the flower 
grows, the ideals of the race grow — shall not I ? 

We are born to a destiny which has no limit 
of grandeur save the limit of the thought of God. 
The wish for growth is the wish to enter into the 
spiritual ideals of the universe, — to become one 
with its advancement, one with its decrees. 
148 



THE WORLD-MARCH : SAGES 
But do not the secular look upon growth as 
a sort of chase — a chase for more learning, more 
money, a bigger business, a higher degree, a bet- 
ter position, a brilliant marriage, — a struggle for 
wealth, renown, acclaim? These things are not in 
themselves growth, nor its real index. Growth is 
not a form of avarice. Growth is a vital state of 
being. Growth is the assimilation of experience. 
Growth is development in the line of eternal 
purpose. Growth is the combination of our souls 
with the things that are, in such a way as to make 
a perpetual progress toward the things that are 
to be. 

We lose much because we lose avidity out of 
our lives, the eagerness to grasp what spiritually 
belongs to us, — to share the universal enthusn 
asm, the universal hope. Day by day the world 
wheels about us — sunset and moonrise, wind, 
hail, frost, snow, vapor, care, anxiety, temptation, 
trial, joy, fear. Whatever touches the sense or the 
soul is something by which, rightly used, we may 
grow. There is nothing we need fear to take into 
our lives, if it receives the right assimilation. Each 
experience is meant to be a vital accession. We 
narrow our lives and enfeeble our powers when 
we try to reject any of these things, or unlaw- 
fully escape them, or are yet indifferent to them. 
Prejudice, cowardice, and apathy are death. 

Experience is what the race has been through. 
Each of us has his personal variant of this com- 

149 



THE WARRIORS 
mon life. Thought is the power by which we 
make it available for our own better living, and 
the future life of the race. 

To the early man, there existed earth, air, water, 
fire, heat, cold, tempest, and the growth of living 
things. He lived, ate, fought, but his thoughts 
were primitive and personal. Have /had enough 
dinner? he asked, not, Is the race fed? 

By and by some one arose who began to con- 
sider things in the abstract, and to relate them 
to his neighbor, and formulate conclusions about 
them. He was the first real Thinker. Then air- 
philosophy and element-philosophy grew up — 
beast-worship, animalism, fire-worship, and the 
rudiments of simple scientific learning, as, for in- 
stance, when men found that they could make a 
tool to cut, a spike to sew. 

Since then, what the sage has done is to teach 
men to see, read, write, think, count, and to work ; 
to love ideals, to love mankind and relate his work 
to human progress. 

Man's first primer was near at hand. When he 
wished to write, he made a picture with a stick, 
a stone, on a leaf, or traced his idea in the mud. 
When he wanted to count, he kept tally on his 
fingers, or with pebbles from the beach or brook. 
When he wished to communicate an idea orally, 
it was with glances, shrugs, gestures, and imita- 
tive sounds. Once, in a game of Twenty Ques- 
tions, this was the question set to guess: Who 
150 



THE WORLD-MARCH : SAGES 

first used the prehistoric root expressing a verb 
of action? Who, indeed? 

Out of that leaf-writing, and bark-etching, and 
later rune, have grown the printed writings of 
mankind. Homer, Dante, Milton, and Shake- 
speare are the lineal descendants of the man who 
made holes in a leaf, or lines on a wave-washed 
sand. Out of the finger-counting have grown up 
book-keeping, geometry, mathematical astron- 
omy and a knowledge of the higher curves. Out 
of the prehistoric shrugs and sounds and gri- 
maces we have oral speech — much of it worth- 
less, and not all of it yet wholly intelligible. We 
are still continually being understood to say what 
we never meant to say : we are forever putting our 
private interpretation on the words of other men.' 
Even yet, we are all too stupid. In our dreariest 
moments does there not come to us sometimes 
a voice which cries: Up, awake! Cease blinking, 
and begin to see! 

Language is electric. Words have a curious 
power within themselves. They rain upon the 
heart with the soft memories of centuries of old 
associations, or thoughts of love, vigils, and pa- 
tience. They have a power of suggestion which 
goes beyond all that we may dream. Just as a man 
shows in himself traces of a long-dead ancestry, 
so words have the power to revive emotions of 
past generations and the experiences of former 
years. The man of letters, the Thinker, strews a 

151 



THE WARRIORS 

handful of words into the air, breathes a little 
song. The words spring up and bring forth fruit. 
Their seed is human progress and a larger life for 
men. Think, for instance, who first flung the word 
freedom into space! — gravitation, evolution, atom, 
soul! There is no power like the power of a word : 
a word like liberty can dethrone kings. 

We get out of a word just what we put into 
it, plus the individuality of the man who uses it. 
Some men read into noble words only their own 
silliness, vulgarity, prejudice, or preconceived 
ideas. Another man reads with his heart open for 
new impressions, new insight, new fancies and 
ideals. 

Words have not only their inherent meaning; 
they have their allied meanings. A word may mean 
one thing by itself. It may mean quite another 
thing when another word stands beside it; even 
marks of punctuation give words a curiously dif- 
ferent sound and shade. Literature is a mastery, 
not only of the moods of men, but of the moods 
of words. Corot takes a stream, some grass and 
trees, a flitting patch of sky. By means of a few 
strokes of his brush, he manages to present that 
tree, sky, stream, in a way which suggests the 
pastoral experience of the ages. Where did that 
misty veil come from? the trembling lights and 
shadows, the half-heard sounds and silence of the 
woods, the changing cloud, the dim reflection, the 
atmosphere of mystery and peace? 
152 



THE WORLD-MARCH : SAGES 

So each man goes to the dictionary. He takes 
a word here, a word there, common words that 
everybody knows. He puts them together: the 
result is a presentation of the life of man, and 
lays hold of his inmost spirit. 

" Our birth is but a sleep and a forgetting; 
The Soul that rises with us, our life's Star, 
Hath had elsewhere its setting 

And cometh from afar-, 
Not in entire for get fulness, 
And not in utter nakedness, 
But trailing clouds of glory do we come 

From God, who is our home!" 

To write, the soul chooses, and God stands ever 
by to help. That is why great work always im- 
presses us as inspired. God did it. It is God who 
whispers the deathless thought and phrase : the 
subtler collocations are divine. 

Take the word star. To the child it means a 
bright point that glitters and twinkles in the sky, 
and sets him saying an old nursery rhyme. To 
the youth or maiden it suggests love, romance, 
a summer eve, or a frosty walk under the friendly 
winter sky. To the rhetorician it suggests a figure 
of speech — the star of hope. To the mariner it 
suggests guidance and the homeward port. To 
the astronomer it means the world in which he 
lives. His life is centred in that star. To the poet 
it means all these things and many more. For 
the poet is the one who, in his own heart, holds 

153 



THE WARRIORS 

all the meanings that words hold for the race. 
Read again the lines just quoted, and think of 
Wordsworth's outlook on the star! 

The dictionary definition of a word can seldom 
be the real one, nor does it reveal the deeper sense 
it has. It blazes a path for the understanding, but 
individual thought must follow. Take the words 
time, friendship, work, play, heroism. It took Car- 
lyle to define Time for us. Emerson has defined 
Friendship. Let the lights and shadows of the 
thought of Carlyle and Emerson play upon these 
words, they are at once removed from mechanical 
definition, and we dimly perceive that each word 
is larger than the outreach of the thought of man. 
Another generation than ours shall define and re- 
fine them. In heaven, in some other aeon, we shall 
find out what they really mean ! 

Thus knowledge is not permanent. It reels, it 
proceeds, it changes, it is iridescent with new sig- 
nificance from day to day. 

What is true of a word, and what we make of 
it, is true of every phase of learning. The black- 
board is not all. Learning is not tied to it, or to 
any one person, demonstration, interpretation, 
event, or epoch. No wise man can keep his learn- 
ing to himself, and yet he cannot, though he teach 
a thousand years, transmit his deeper learning to 
another.The atmosphere, the casual information, 
the spiritual magnetism of a great man, will teach 
better than the text-books, the lecture courses, 

154 



THE WORLD-MARCH : SAGES 

and the formal resources of academic halls. Thus 
Mark Hopkins is in himself a university, given 
a boy on the other end of the log on which he sits. 

It is the relativity of knowledge that dances be- 
fore the eye, that bewilders, eludes, evades. Group- 
systems and electives seem like a makeshift for 
the real thing. We cannot tie a fact to a pupil, be- 
cause to the tail of the fact is tied history itself. 
Until a pupil gets a glimpse of that relation, that 
dependence of which we have just heard, with all 
that has yet happened in connection with it, he is 
not yet quite master of his fad. He recites glibly 
the date of Thermopylae, and does not know 
that all Greece is trailing behind his desk. When, 
after subsequent research, he knows something 
of Greece, he discovers Greece to be dovetailed 
into Rome and Egypt, and they lay hold upon the 
plain of Shinar and Eden, and the immemorial, 
prehistoric years. 

Ah, no ! We never really know. Every fact re- 
cedes from us, as might an ebbing wave, and leaves 
us stranded upon an unhorizoned beach, more 
despairing than before. Education does not solve 
the problems of life — it deepens the mystery. 
What, then, may the sage know? Are there no 
sages? And have we all been misinformed? 

A sage is one who knows what, in his position 
of life, is most necessary for him to know. The 
larger sage, the great Sage, is the one who knows 
what is necessary for the race to know. 

155 



THE WARRIORS 

It is a wrong idea of wisdom, that we must 
necessarily know what some one else knows. Wis- 
dom is single-track for each man. There are in the 
world those who know how to build aqueducts, 
and to bake charlotte russe, and to sew trousers. 
Aqueducts and tailorwork may be alike out of my 
individual and personal knowledge, yet I may 
not necessarily be an ignorant man. The primi- 
tive hunter stood in the forest. For him to be a 
hunting-sage, was to know the weather, traps, 
weapons, the times, and the lairs and ways of 
beasts. He knew lions and monkeys, the coiled 
serpent and the serpent that hissed by the ruined 
wall ; the ways of the wolf, the jackal, and the kite ; 
the manners of the bear and the black panther in 
the jungle-wilds. Kipling is the brother of that 
early man: he is a forest-sage, and would have 
held his own in other times. 

The sea-sage was the one who could toss upon 
the swan-road without fear. He knew the strength 
of oak and ash ; the swing of oar, the curve of prow, 
the dash of wave, and the curling breaker's sweep. 
He knew the maelstroms and the aegir that swept 
into northern fiords; the thunder and wind and 
tempest; the coves, safe harbors and retreats. To- 
day, the sea-sage rules the fishing-boat, the ocean 
liner, the coastwise steamers, and the lake-lines 
of the world. 

The fishing-sage knows the ways and haunts of 
fish. He is wise in the salmon, the perch, the trout, 
156 



THE WORLD-MARCH : SAGES 

the tarpon, and the muscalonge. He says, To-day 
the bass will bite on dobsons, but to-morrow we 
must have frogs. 

No sagacity is universal, but the love of saga- 
city may be. The man who starts out to implant a 
new way of education has a noble task before him, 
but is it a final one, or even a more than tolerably 
practical one? Is there such a thing as a place for 
Truth at wholesale, even in an academy or col- 
lege ? Can a man receive an education outside of 
himself? He may be played upon by grammars 
and by loci-paper, by electrical machines, and pars- 
ing tables and Grecian accents, by the names of 
noted authors and statesmen, and the thrill of 
historic battles and decisions. He may be placed 
under a rain of ethical and philosophic ideas, and, 
may be forced to put on a System of Thought, as 
men put on a mackintosh. But his true education 
is what he makes of these things. If he hears of 
Theodoric with a yawn, we say — the college- 
folk — He must be imbecile. No, not imbecile! 
he may become a successful toreador, or snake- 
charmer, which things are out of our line! And a 
man may be an upright citizen, a good husband, 
and a sincerely religious man, who has never heard 
of Francesca, nor Fra Angelico, nor named the 
name of Botticelli! 

The moment we set bounds to wisdom, we find 
that we have shut something out. Wisdom is the 
free, active life of a growing and attaching soul. 

i57 



THE WARRIORS 
We must not only attach information to ourselves, 
we must assimilate it. Else we are like a crab which 
should drag about Descartes, or as an ocean sucker 
which should hug a copy of Thucydides. 

Education is the taking to one's self, so far as 
one may in a lifetime, all that the race has learned 
through these six thousand years. Education is 
not a thing of books alone, or schools ; it is a pro- 
cess of intellectual assimilation of what is about 
us, or what we put about ourselves. At every step 
we have a choice. This is the real difference be- 
tween students at the same school or university. 
One puts away Greek, and the other lays up foot- 
ball and college societies. A third gets all three, 
being a little more swift and alert. One stows away 
insubordination — another, order and obedience. 
One does quiet, original work of reading and re- 
search ; the other stows away schemes for getting 
through recitations and examinations. No two 
students ever come out of the same school, col- 
lege, or shop with the same education. Their train- 
ing may have been measurably alike, but the re- 
sult is immeasurably unlike. Education, in the 
last analysis, is getting the highest intellectual 
value out of one's environment and opportuni- 
ties. There is a cow-boy philosopher, a kitchen- 
philosopher, as truly as there is a philosopher of 
the academic halls. 

Conduct is the pons asinorum of life. Wise men 
somehow cross it, though stumblingly, and with 
158 



THE WORLD-MARCH : SAGES 

tears. Fools, usurers, oppressors, and spendthrifts 
of life are left gaping and wrangling on the hell- 
ward side. Thinkers have always been climbing 
up on each other's shoulders to look over into 
the Beyond. What they have seen, they have told. 
Some men climb so high into the ethereal places 
of the Ideal, that they do not get down again. 
They are the impractical men. An impractical man 
is not necessarily the educated man ; he is the man 
at the top of some intellectual fence, who wishes 
to come down, but has absent-mindedly forgotten 
that he has legs. The legs are not absent, but his 
wit is. So with the impractical man in every sphere. 
Education has not really removed his common- 
sense, as some say, his power to connect passing 
events with their causes, and to act reasonably;" 
but it has set his thought on some other thought 
for the time being, and the dinner-bell, we will 
say, does not detach him from his inquiry. His 
necktie rides up ! Hegoes out into the street with- 
out a hat! Let him alone till he proves the worth 
of what he is about. The practical man, who hears 
the dinner-bell and prides himself upon this fact, 
may not hear sounds far-ofFand clear, that ring in 
the impractical man's ear, and that may sometime 
tell him how to make a better dinner-bell, or pro- 
vide a better dinner — a great social philosophy 
— for the race! 

The really impractical man is not he who reaches 
out to the intellectual and ideal aspects of life; it 

159 



THE WARRIORS 

is he who lives as if this life were all. There are wo- 
men who make pets of their clothes, as men make 
pets of horse or dog. They have just time enough 
in life to dress themselves up. Looking back over 
their years, they can only say, I have had clothes ! 
In the same number of years, with no greater 
advantages or opportunities, other women have 
become the queenly women of the race. Some 
women are girt with centuries, instead of gold or 
gems. Whenever they appear, the event becomes 
historic; what they do adds new lustre to life. 

We are all prodigals. We throw away time and 
strength, and years, and gold, and then weep that 
we are ignorant, and embeggared at the last. Who 
shall teach us wisdom, and in what manner may 
we be wise? 

What say the sages of the vast possibilities of 
the race ? With one voice they say : Be brave ! Do 
not cower, shrink, or whine. Throw out upon the 
world a free fearlessness of thought and word and 
deed. Courage, freedom, heroism, faith, exactness, 
honor,justice,and mercy — these traits have been 
handed down as the traditional learning of the 
heart of man. 

Another ideal of the race is Law. We have 
given up a chaos-philosophy — the haphazard 
continuity of events — a cometary orbit, for the 
world. There are fixed relations everywhere ex- 
istent : the succession of cycles is orderly and 
prearranged. 
1 60 



THE WORLD-MARCH : SAGES 

Another ideal is Progress. We are moving, not 
toward the bottom, but toward the top of pos- 
sibility . We rej eel: annihilation, because then there 
is nothing left. And there must always be some- 
thing left — progress — a bigger something, a bet- 
ter something. Should annihilation be the truth 
of things, and all the race mortal, then some day 
there would be a Last Man. And after the Last 
Man, what? He would die, and then all that any 
of the other stars could view of the vast pano- 
rama of our earthly generations would be an un- 
buried corpse, with not even a vulture hovering 
to pick it to freshness in the air ! 

A Last Man? No. Instead, the seers have shown 
us a great multitude in a heavenly country, prais- 
ing God, and singing forth His Name forever. Im-^ 
mortality broods over the great thought of the 
race. All great minds look upward to it: it is the 
final consummation of our dreams. 

Another ideal is social adjustment, and social 
service. We must do something for some one, or 
we cast current sagacity behind the back. People 
crowd each other to the wall. The weak of com- 
munities and nations are too often crushed. Re- 
dress is in the air. The longed-for wisdom of to- 
day shows a kaleidoscopic front, in which are 
turning the slum-dweller and the millionaire; the 
white man, the yellow, and the black ; the town and 
the territorial possession. The slave-colony, gar- 
bage-laws, magistrates, and murderers are mixed 

161 



THE WARRIORS 

in motley, and there are whirling vacant-lot 
schemes abroad, potato-patches, wood-yards, or- 
ganized charity, Wayfarers' Lodges, resounding 
cries of municipal reform, and various other in- 
terests of the wisdom-scale. 

Hence, wisdom has not yet been arrived at: 
we are still on the run. This twentieth century 
will find new problems, new queries, new insight, 
and new dismays! 

One thing, however, shines out clear : Wisdom 
is being recognized as having a moral aspect, and 
men are looking for a Religion which shall sum 
up the learning of the sages, the information of 
the race. 

When we look down into the physical uni- 
verse, the primary thing that we find there is grav- 
itation. When we look into the moral universe, 
the primary thing that we find there is also gravi- 
tation — a sinking to a Lower. This is sin — a 
contrariness of things — which makes the world 
an evil place to live in, instead of a good; which 
wrecks character and states, eats the hearts out of 
cultures and civilizations, destroys strong races, 
leaves a stain upon even the youngest child, and 
which is constantly drawing the race downward, 
instead of upward. 

Sin, sin, sin! Everywhere the fact glares upon 

us, and cannot be hid, or put away. Sin is not an 

intellectual toy, for philosophers to play with or 

define as cc a limitation of being." Sin is a reality, 

162 



THE WORLD-MARCH : SAGES 

for men to feel, recoil from, and of which one must 
repent. 

Sin is energy deliberately misplaced : energy di- 
rected against the course of things, the infinite 
development, the will of God. Sin is corruption, 
and desolation, and decay. Death broods over the 
spirit of man, unless a Redeemer come. The un- 
redeemed ages hang over history like a pall. In 
them there are monumental oppression, cruelties, 
and crimes. The breath of myriad millions went 
out in darkness, and there was none to save. A 
plague swept over all the race. 

Hence, even scientifically considered, the final 
aim of thinking must be, to arrive at some thought 
which will take hold of this primary fact of sin 
and uproot it ; which will show how the world may- 
be purged of sin. 

Slowly but inevitably we are moving to this 
great Thought. It is summed up in one word: 
Redemption. The watchword of a century ago 
was gravitation. It explained the poise of the uni- 
verse by a great and hitherto undiscovered law. 
The watchword of yesterday was evolution. It ex- 
plains progressive change: the mounting-up of 
life "through spires of form. ,, The forms of the 
universe are seen in a series which is in the main 
ascendant, and in which the survivor is supreme. 
The watchword of to-morrow is Redemption. 
The Thinker will some day live, who will make 
that great word Redemption stand out in all its 

163 



THE WARRIORS 

vast majesty and significance. This, I take it, is 
the work of our new century. 

Redemption is the explanation of the existence 
of man, of his present progress, and his future 
destiny. It is the great mystery of joy in which 
the race partakes; the spiritual culmination of all 
things earthly; the forecast of eternal things yet 
to be. 

Redemption is not a dogma; it is a life. Re- 
demption is a perpetual and ascendant moral 
growth. It marks a world-balm, a world-change. 
It is in the spirit of man that it works, and not 
in his outer condition, or external strivings. It is 
ultimately to root sin out of the world. 

Through stormy sorrows and perpetual deso- 
lations comes the race to God. Zion is the Whole 
of things — the encompassment of space, and 
time, and endless years, — an environment of im- 
mortality and peace. 

Virtue leads the race to Joy, and there is no 
byway to this height. The final aspect of the uni- 
verse is joy. Joy is elemental — a vast vibration 
that sweeps through centuries as years! A day in 
His courts is as a thousand, and a thousand years 
are as one day, because they thrill with an im- 
mortal and imperishable emotion. The seraphim 
and cherubim, Sandalphon andAzrael,are angels 
of enduring joy. Joy is the soul's share of the life 
of God. 

Thus when the world has breathed to us the 
164 



THE WORLD-MARCH : SAGES 

holy name of Christ, it has told us the highest 
that it knows. The March of Sages is toward a 
Redeemer ! The banner of Wisdom is furled about 
the Cross I 



165 



IV. THE WORLD-MARCH : OF TRADERS 



THE TRADERS' HYMN 
[Amsterdam] 

Lo, my soul, look forth abroad 

And mark the busy stir : 
Wouldst thou say, in pride and scorn, 

Our God is not in her ! 
Nay, the bonds, the wares, the coin, — ■ 

These, in truth, are passing things; 
Other treasures thrill the life 

Of earth's great merchant kings! 

We, they say, would wake the power 

In mountain and in mine; 
And transport, from sea to sea, 

The cedar, oak, and pine : 
Build the bridge, and plant the town. 

Enter every open mart; 
Make our nation s commerce flow, — 

But this is not our heart! 

Many a prayer uplifted springs 

Oi'er desk, and din, and roar; 
Many an humble knee is bent 

When the rushed day is o'er; 
Far within, where God may be, 

All exists His Throne to raise; 
Every triumph of our power 

Becomes a form of Praise! 

God of nations, hear our cry, 

And keep us just and true; 
Lay Thy hand on all our lives, 

And bless the work we do : 
Then from every coast and clime 

Land and sea shall tribute bring; 
Gold and traffic, world-domain 

We offer to our King! 

ANNA ROBERTSON BROWN LINDSAY 



IV. THE WORLD-MARCH : OF TRADERS 
E are all traders. Each of us 
is endowed with some faculty, 
ware, or possession which he 
is constantly exchanging for 
other things. We trade time, 
talent, service, goods, acres, 
produce, counsel, experience, 
ideals. The world is in reality 




a Bourse of Exchange. Each of us brings some 
day his special product to the common mart. 

There are traders and traders — the j ust and the 
unjust — the man of honor and the rogue. We 
set values on thoughts and on transactions, on 
merchandise and on philanthropies, on ideas and 
on accounts; and there is a constant distribution 
of the affairs, as well as of the worldly goods of 
men. 

But in a restricted sense, we think of trade 
as the exchange of produce which is material 
and mobile, — which may be touched, handled, 
weighed, transported, bought, and sold. The sub- 
stance of the earth is constantly taking new shape 
before our eyes, being rearranged in kaleido- 
scopic combinations, and transported from port 
to port, from town to town, from sea to sea. One 
can look nowhere without seeing this ceaseless 
activity progressing. Everywhere there is a whir 
of wheels, a plash of waves, a din of assembly, as 
the new combinations take place. 

There was a day when trade was a thing of 



THE WARRIORS 
here-and-there; a thing of sailing ships and cara- 
vans, of merchants of Bagdad, Cairo, Venice, 
Alexandria, Jerusalem, Tyre, and Damascus. 
Ivory, gold, gems, precious stuffs, teak and cedar 
wood, Lebanon pine, apes, peacocks, sandal- 
wood, camel's hair, goat's hair,frankincense, pearl, 
dyes, myrrh, cassia, cinnamon, Balm of Gilead, 
calamus, spikenard, corn, ebony, figs, fir, olives, 
olive-wood, wheat, amber, copper, lead, tin, and 
precious stones were the chief articles of exchange. 
A very little sufficed the poor; the rich were 
housed in palaces and panoplied in gems. 

As time went on, the processional of traders be- 
came a processional led out, in turn, by the mer- 
chants of one city after another.lt is a picturesque 
study, that of the trade-routes of the Middle Ages ! 
There was the Mediterranean seaboard, and there 
were the Baltic towns and the Hanse towns; the 
Portuguese mariners and traders; the Venetian 
merchant princes. There was the Spanish colonial 
trade; the Dutch trade of the East Indies; the 
trade of Amsterdam and London. There were 
the Elizabethan sea-rovers.Then came the British 
trade in the East Indies, and the gradual growth 
of the trade of France, Germany, England, and 
the United States. This is a story of human wants 
reaching out as civilization advanced, and of the 
extending of the earth-exchange. Everywhere 
there has been a correspondence between national 
prosperity and increasing trade. 
170 



THE WORLD-MARCH : TRADERS 

To-day , each man demands more of the earth's 
products than ever before. He reaches out a hand 
for comforts and luxuries, as well as for necessi- 
ties. He grasps not only the products of his own 
and his neighbor's field and vineyard, but de- 
mands what lies across continents and seas. In- 
stead of the ship, the camel, and the ass, we now 
have the ocean freighter or liner, and the flying 
train of cars : new forces, oil, steam, electricity, and 
water-power, do the carrying work of man. And 
hence trade has become Trade, and each trader 
is involved in the comfort, success, and prosperity 
of many others. A single commercial transaction 
to-day involves the lives of hundreds of thou- 
sands, competes for their toil and life-blood, car- 
ries the decision of their destiny. 

A great merchant is the real Kris Kringle. He 
stands at the centre of exchange, distributes from 
the tropics and the arctic zones. He deals out fur 
and feathers, books, toys, clothing, engines; rib- 
bons, laces, silks, perfumes; bread-stuffs, sugar, 
cotton, iron, ice, steel; wheat, flour, beef, stone; 
lumber, drugs, coal, leather. He scatters periodi- 
cally the products of mills and looms, of shoe- 
shops and print-works, fields, factories, mines, and 
of art-workers. He thus becomes a social force of 
great power, a social law-giver, in fact. Under his 
iron rule, the lives of the masses are uplifted or 
cast down. 

As large eras open, the ethical ideals become 

171 



THE WARRIORS 
higher. We are beginning to inquire, as never be- 
fore, into the basis of trade, the place of the trader, 
the right conduct of this vast problem of Distri- 
bution upon which hinges so much of human life 
and fate. All things look, not only to the integra- 
tion of trade, but to its exaltation. 

Trade has ceased to be a thing of individual en- 
ergy, talent, and commercial alertness. It has risen 
to great proportions. The large trader is in control 
of national conduct, as well as of national expense. 
There is a great deal more in business than the 
art of making money. Business is, at the roots, 
a way of making nations; of developing the re- 
sources of a country, of handling its industries, 
of protecting its commerce, of enlarging its insti- 
tutions, of uplifting its training, aspirations, and 
ideals. Traffic is educational. Imports influence 
the national life. One may import opium or 
Bibles, whiskey or bread-stuffs, locomotives or 
dancing pigs. 

The sceptre held by Tyre and Venice is passing 
into our own hands. But trade, to-day, is a matter 
of the imagination, as well as of the stock-book. 
It needs a great imagination to handle the present- 
day problems of business and finance. The pros- 
perity of a nation depends largely on the intelli- 
gence, integrity, and magnanimity of its business 
men. To be narrow-minded in business, is not 
only intellectual astigmatism, it is poor commer- 
cial policy. To make use of present opportunities 
172 



THE WORLD-MARCH : TRADERS 

to control present advantages needs a great edu- 
cation andalargehuman experience. It is the man 
of insight, of sympathy, of economic ideals, who 
will lastingly control our national prosperity and 
advance our industrial wealth. 

With all this demand, the business man still 
stands largely in a class by himself, a class apart 
from the great leaders of the world. He is not 
yet received into the spiritual circles of the race. 
H e goes about the world, sits on boards and com- 
mittees, fills directorships and trusteeships, pays 
pew-rent, and runs towns. But when the spiritual 
conclaves of the world take place, when the things 
of life and death are inquired into, when words 
are said of the higher conduct of the life of man, 
if he draw near inquiringly or unguardedly to the 
sacred place, scholar and poet, priest, saint, and 
proud hand-worker alike rise up and say, Go 
away. 

It wears upon the heart — this spiritual isola- 
tion of the business man. Does not he often say 
sadly to himself, They only want my money? 

Why must he go away? What has he done, 
that he must be waved down? If we discover why 
he must go away, we shall discover the meaning 
of that great caste-line which has long been drawn, 
and ought no longer to be drawn, between trade 
and letters, trade and the Church, trade and social 
prestige. 

The reason he must go away is this: He has 

173 



THE WARRIORS 
never ruled the higher history of man; he does 
not yet quite belong to the ideal-makers of the 
race. Understand, I am not now speaking of the 
new business man, the exceptional one, upright, 
cultured, altruistic, whom you and I may know; 
I am speaking of a broad class-line, a class dis- 
tinction. 

It is a strange concept that would bar the busi- 
ness man from the ideal; that would limit his life 
to an account-book, a ledger, a roll of stocks, 
rents, and possessions, instead of granting him 
the freedom of the universe, the privilege of min- 
istering to the race. Singularly enough, the busi- 
ness class is the last class that Christianity has set 
free. Slaves have been given liberty ; women, social 
companionship and intellectual equality; manual 
labor has been lifted to dignity and honor. But to 
break the shackles of the man of trade is the work 
of our era, or of an era yet to come. Thousands 
of young men are daily stepping into counting- 
houses, or behind sales-counters, or into indepen- 
dent stores, who will never lift their eyes from 
their goods and account-books, nor rise above 
the linen, hardware, groceries, or house-fixtures 
which they sell. Such a situation is suicidal of 
national prosperity, and blocks the high hopes 
of the world. 

Lack of appreciation of the life of business is 
sinful and unjust. A high-principled businessman 
may be one of the noblest leaders of mankind. 
174 



THE WORLD-MARCH : TRADERS 

The world needs great business men — men who 
will know how to use the resources of a country, 
how to plan for its industry, manufactures, and 
commerce: men who understand the principles 
of production and exchange; ways of transporta- 
tion; systems of credit and banking: men who 
know the constitution of the country, and the 
history of its development; its strength and weak- 
ness, its possibilities and needs: men who will 
deal honorably in business contracts, both with 
buyers and employees, and also with law-making 
bodies : men who will steadily try to advance in- 
ternational prosperity, as well as personal wealth. 
But to understand business on this plane, and 
to conduct it in this large way, needs a fine edu- 
cation, an education built, first of all, on a practi- 
cal basis, such as the education of our common 
schools. Then should follow a course in the ideals 
of the race, the classic studies in language, lit- 
erature, history, science, and philosophy. Then 
should come a technical course, graduate or un- 
dergraduate, such as the courses offered by the 
Universities of Pennsylvania, Chicago, Wiscon- 
sin, and Columbia, including lectures and special 
studies in Public Law and Politics, Business Law 
and Practice, Political Economy, Statistics, Bank- 
ing, Finance, and Sociology. In addition to this, 
there should be a thorough knowledge of the 
Bible and of Christian Ethics, with a deep heart- 
experience of religion. 

175 



THE WARRIORS 

Endowed with natural business talent, the 
young man who goes out into the world with 
such preparation as this knows a great deal more 
than just how to make money; he knows how 
to make it honorably and how to spend it, in his 
business, family, and social life, for the public 
good; he has in him the making of a statesman 
and a philanthropist, as well as a man of wealth. 

Two things take one into the inner circle of 
the ideal-makers of the race — imagination and 
sympathy. Ideals cannot be bought with gold. 
The ideal is always founded on integrity, prog- 
ress, and common-sense. It is preeminently prac- 
tical, as well: the thing that inevitably must be, 
now or hereafter, however men laugh it to scorn 
to-day. 

Imagination is the faculty of perceiving the 
higher and final relations of life, the relation of 
one's work to the progress of the world, and 
of one's conduct to spiritual history. What the 
ideal-maker tries to do is to set holy standards 
that shall not pass away: to do abiding work, 
in thought, deed, word; work philosophically 
planned, and perseveringly carried out; work 
which he shall do regardless of the outer circum- 
stances of his life — poverty or wealth, of threats, 
misunderstanding, or hoots of scorn. He is un- 
moved, both by the rage of the populace and 
by its most tumultuous applause. He lives for 
truth, not for personal advance; for progress, not 
176 



THE WORLD-MARCH : TRADERS 

for wealth or honor. What he lays down as a pre- 
cept, that he tries to live up to, in the way that 
shall win the approval of the eternal years. 

Sordidness in commercial life is not necessary: 
greed is not foreordained. Christianity establishes 
a new system of trading-philosophy, and a new 
basis of commercial ethics. There is a god-like way 
of trade — Christ might Himself have bought 
and sold — else Christianity fails of its full mis- 
sion, and there remains a class of the socially lost, 
of the ethically unsaved. One reason why it is so 
hard to get business men into the Church, or to 
interest them religiously in any way, is that min- 
isters, in general, do not understand or appre- 
ciate business men. In one of the most stirring 
sermons I ever heard, occurred this unjust sen- 
tence: "Our country has been built up by the 
martyr, and not by the millionaire. " No! Our 
country has been built up by both the martyr and 
the millionaire! 

Christianity projects into the world new ideals 
of Trade, of Gain, of Competition, Value, and 
Return for Toil. 

What is Trade? Is it merely a way of making 
money ? Then there is no ethical basis for it. " The 
amount of money which is needed for a good 
life," says Aristotle, "is not unlimited." 

One concept is: Trade is something which be- 
longs to me. It is that part of the world's exchange 
which I can get under my personal control. It is 

177 



THE WARRIORS 
the balance between human industries and human 
needs which I hold for my part of the world, and 
which others are continually trying to wrest from 
me, and which I must keep by all means, fair or 
foul. Competition is the battle of the strongest, 
the quickest, the meanest! I must know tricks. 
I must get in with people, get hold of some sort 
of pull, learn to dissemble, to flatter, manipulate, 
hedge, dodge. Success is a matter of being sly. 
Anything is allowable which comes out ahead, 
which adds to the dollar-pile, or which makes 
the loudest advertising noise! 

To buy at the least, and sell at the most, re- 
gardless of the conditions under which least and 
most are attained— the man who enters life with 
this idea of trade in his mind might just as well 
be born a shark and live to prey. Every free dol- 
lar in the world will tease and fret him, until he 
sees it on its way to his own pocket. If this is 
all there is in trade, the noble-minded will let it 
alone: it gives no human outlook. It not only 
undermines personal character, it is the root of 
national ignominy and dishonor. 

What has Christianity to do with this shark- 
instinct? with the rapacity which looks on the 
world as a vast grabbing-ground, and upon all 
natural resources as mere commercial prey? The 
value of Christianity lies in its reasonable and in- 
tellectual appeal. It does not spring upon one like 
a highwayman and say, Hands up ! Give me your 
178 



THE WORLD-MARCH: TRADERS 

purse! It says gently, Son, give me thy heart. It 
then proceeds to refashion that heart, to fill it with 
new principles and with world-dreams. 

Trade is a just exchange of what one man has 
for what another man needs. It may take place in- 
dividually between man and man, in which trans- 
action a horse, an ox, or a tool may change hands. 
Or one man may assume a responsibility for a 
number of people, and say : I will give this whole 
town shoes, in return for which you may give 
me a house, market-produce, clothing, and an 
education for my children. The thing will come 
out even, if you and I are honest. Or a climate, 
a civilization, may give to another that which the 
other lacks. We send cotton goods and machinery 
to China; she sends us tea, matting, and pongee 
The whole right theory of trade is a give-and-take 
between men and nations, based on a just price, 
and with a deep law of Value, not yet wholly for- 
mulated, underlying each transaction. 

Bargains should not be one-sided. Trade, in 
a large sense, is a way of exchange in which each 
party to the trade receives an advantage. Not 
only this, it is a process of distribution, by which 
each one receives the greatest possible advantage. 
Money-making is a secondary result : in true trade 
it is not the final benefit. 

Take the case of a specially helpful and paying 
book. The author receives a royalty, and has an 
income. The publisher receives his profits, and 

179 



THE WARRIORS 

makes a living. The public gains inspiration and 
ideals. Who is loser? This is sheer business, yet 
it means loving service for all concerned. 

To illustrate further: A physician has a frail 
child, with which the ordinary milk in the market 
does not agree. To build up its health, he buys a 
country place and a good cow. The child thrives. 
In his practice, he sees many other frail children, 
and it occurs to him that they, too, can be bene- 
fited by the same kind of care and watchfulness 
that he is giving his own child. He buys more 
cows, has them scientifically cared for, and his 
agents sell the milk. He finds himself, in the 
course of time, the owner of a dairy farm, and a 
man of increasing income. But his trade is not 
trade for the sake of money ! it is trade to make 
sick children strong and well. He exchanges pro- 
fessional knowledge, executive ability, and hu- 
man sympathy, for money; in return for which, 
children receive health, parents joy, and the race 
a more athletic set of men and women. This is 
an instance of the inner spirit of the true trade: 
the spirit which may rule all trade, deny it, or dis- 
count it, or scorn it, as you will. 

Price is a value set on material, on labor, on 
interest, on scarcity, on excellence, on commercial 
risks ; it is the approximate measure of the cost 
of produ&ion. The ethical price of a commodity 
is the price which would enable its producer to 
produce it under healthful and happy conditions 
180 



THE WORLD-MARCH : TRADERS 

— which would insure his having what Dr. Patten 
calls his "economic rights." 

This joyous exertion is not harmful; it is tonic. 
Excellence is an inspiration, an intoxication. Let 
excellence, not Will-it-pass? be the standard of 
exchange. From the very endeavor after excel- 
lence comes a certain exaltation of spirit, which 
ennobles the least fragment of daily toil. When 
the producer brings forth somewhat for sale, let 
him say: There! That is the best that I can do! 
It is not what I tried to make of it — the thing 
of my dreams — -but it is the very best which, un- 
der the given conditions, I could produce. Then 
the shoddy side of trade will disappear. 

The Law of Equity is the final law of trade. 
But in whose hands is equity? Who appraises 
value? Who sets price? In whose hand is the final 
price of the necessaries of life — wheat, rice, sugar, 
soap, cotton, wool, coal, milk, iron, lumber, ice? 
The man who puts a price on an article, as buyer 
or seller, enters an arena which is not only com- 
mercial — it is judicial and ethical : he declares for 
what amount a man's life-blood shall be used. 

No one absolutely sets price. It is determined 
by far-reaching industrial conditions, and by eco- 
nomic law. War, weather, famine, stocks, strikes, 
ele&ions, all have a say. Yet, to a certain degree, 
there are those who rule price. As a representa- 
tive of the ideal, as executors of social trust, how 
shall each one use his Power of Price? The man 

181 



THE WARRIORS 

who has control of a price — a price for a day's 
labor, for wages, for a cargo, or for any kind of 
product — has control of the living conditions of 
the one who works for him. The question is not: 
How shall I grind down price to the lowest? It 
is : What price will be an ethical return to this 
man for his social toil? — just to me for my brains, 
my capital, my energy, my distributing power, 
— just to him for his brains, his time, his skill, 
his artistic perceptions, his fidelity and honor? 
Each buyer must henceforth not only resolve: I 
will buy only what I can pay for, but, what I can 
pay for at a just rate. So far as lies in my power, 
I will make an adequate return to society for this 
personal benefit. 

Some one says: Do you realize that you are 
making a moral laughing-stock of much of our 
system of trade? that you are setting an axe to 
that system, more cutting than the axe of any 
Socialist, Nihilist, or Anarchist in the world? Oh, 
no. I have simply set myself to answer the ques- 
tion: How can the business man stand among 
the ideal-makers of the world, so that he shall 
no more, in spiritual assemblies, be told to go 
away? 

Woman is the real economic distributer. The 
millionaire manufacturer imagines that he himself 
runs his business. Oh, no. It is run by farmers' 
wives. When they do not care for yarn or calico, 
his looms stand idle for a year; the vast machin- 
182 



THE WORLD-MARCH : TRADERS 

ery of the world turns on woman's little word: 
I want. Hence the education of women should 
include this facl:or: the desire to want the right 
things. Extravagance is not a part of woman's 
make-up; it is extraneous. 

Gain is that which permanently enriches the life. 
By every acl of charity, or justice, or insight, or 
right barter, the soul is made more grand. True 
trade everywhere may be made a new method of 
inspiration, growth, and power. 

Money is a makeshift of the race. God is the 
only real appraiser, and we never get back a 
money-value for our soul's toil. Whether we pass 
wampum, or nickels, or taels, or bank-checks, we 
are not yet paid for our trade. 

The higher value of money is its spiritual ca- 
pacity. Not what it will bring me is primarily im- 
portant, but what I can buy with it for the race. 
Sometimes the question comes over one: What 
am I trading for money? My time? My energy? 
My ideals? Part of my soul is passing from me : 
do dollars ever repay ? Hence it comes about that 
all money transactions are fragmentary and sym- 
bolic. 

Money may lead to poverty, or to spiritual 
wealth. The gift of trade is a gift of God, as much 
as the gift of prophecy or song. In a right way, we 
should all love gain. We are not born to go out 
of the world as poor as when we came into it. We 
should gain stature, wisdom, strength, influence, 

183 



THE WARRIORS 
ideals. If our latent business capacity were more 
fully aroused, we should get much more out of 
life. We would refuse to barter a spiritual heritage 
for carnal things. 

We trade thoughts and feelings. But it is very 
hard to trade fine impulses with those who are 
intrinsically vulgar. Their treasury is empty of 
spiritual coin, and their storehouse contains no 
world-thoughts. We can send a caravan across 
the desert, a ship across the sea, but we cannot send 
a Thought into a flaccid or a pompous brain. 

We trade position and influence. The evil of 
the spoils system is not that one gets something 
for something, — it is that one gets something for 
something less, or for nothing. Whatever we have 
to give may be rightly given; the wrong comes 
when we give it to the idle or unworthy. When 
we trade political preferment for high merit, both 
the office-holders and the country are gainers by 
the exchange. 

Marriage is the great mart of exchange. Here 
the possessions of one sex are set up against those 
of the other. Everywhere marriage is spoken of 
as a good or a bad " bargain." Each man shall say : 
"Sweetheart, in Myself I offer you the treasures 
of manhood. I give strength, courage, magnanim- 
ity, aclion, protection, and the indomitable will." 
Each wife should say : "Dear, in me are all gentle- 
ness, courtesy, beauty, grace, patience, mercy, and 
hope. I, too, am brave, but my courage is of the 
184 



THE WORLD-MARCH : TRADERS 

heart. I, too, am strong-willed, but my will is deep- 
set in love." As years go on, there comes a time 
whenLove says : "Between us now there is neither 
mine nor thine. The universe is ours together ! " 
Human love is not all. There is yet a higher 
impulse. The most business-like question that 
ever touches the heart of man is this : For what 
shall I trade my soul? We hold our souls high: 
we perceive that eternity itself is not too much to 
ask. And hence the highest barter is that of the 
earthly for the spiritual ; of the temporal for the 
unseen and eternal. We say, Give me God, give 
me heaven, give me divine and sacrificial Love, 
and I will give my heart. And thus the last trans- 
action is between God and the soul. Godliness is 
great Gain, and to exchange earth for heaven is 
a satisfying and unregretted Trade. 



i8 5 



IV. THE WORLD-MARCH : OF WORKERS 



[ armageddon] 

Jesus, Thou hast bought us. 

Not with gold or gem, 
But with Thine own life-bloody 

For Thy diadem. 
JVith Thy blessing filling 

Each who comes to Thee, 
Thou hast made us willing, 
Thou hast made us free. 
By Thy grand redemption, 

By Thy grace divine, 
We are on the Lord's side; 
Saviour, we are Thine/ 

Not for weight of glory, 

Not for crown or palm, 
Enter we the army, 

Raise the warrior psalm; 
But for love that claimeth 

Lives for whom He died, 
He who?n Jesus nameth 
Must be on His side. 

By Thy love constraining, 

By Thy grace divine, 
We are on the Lord's side; 
Saviour, we are Thine! 



FRANCES RIDLEY HAVERGAL 



IV. THE WORLD-MARCH : OF WORKERS 
FIRST 




HAT is work? Work is energy 
applied to the creation of either 
material or immaterial prod- 
ucts. The digging of the soil 
preparatory to raising a corn- 
crop is work; the making of 
brooms; the writing of fugues. 
There is no one who does not 
work, at one time or another, and a man's social 
value depends largely upon the amount of work 
that he can do. 

Even the energy which is seemingly applied 
to destructive tasks is really subsidiary to a con- 
structive ideal. Thus the hewing of timber is a 
destructive task, but its object is not to scatter 
trees around, but to make a clearing on which to 
plant wheat ; or to have lumber, in order to build 
a house. So, also, we blast rock, in order to get 
stones for a stone wall, or for the filling of a road- 
bed. And we rip up old clothes in order to have 
rags, and to make room in our homes for other 
things. Destructiveness from a sheer love of de- 
structiveness is not work — it is vandalism. The 
true Man works. When Adam's crook-stick 
turned over the brown earth to make it fertile, he 
began the industry of the world. The whole hori- 
zon of man's endeavor is spanned by one word, 
Work. It has built cities, bridged rivers, united 
continents, and sent the myriad spindles of trade 

189 



THE WARRIORS 
whirring under a thousand changing skies. 

Work is the open-sesame of success. It is 
curious to see how uneasily some men will roam 
from one end of the earth to the other, trying to 
find an easy place, a place where work will not 
be needed or required. There is no such place. 
The higher the honor, the harder the work. The 
power to work is ordinarily the measure of a 
man's possibilities of success. Long hours, hard 
toil, lack of recognition and appreciation, drudg- 
ery, a thousand attempts to one successful issue, 
— these are the ways in which the colossal achieve- 
ments of mankind have been built up. Work, as 
has well been said, is an ascending stairway. On 
its broad base are ranged all the multitudes of the 
earth. Those who can climb mount the higher 
and ever-narrowing stair. 

The great man can begin anywhere, or with 
any task. He says, If I am going into the giant- 
business, I may as well begin now ! Born and bred 
in the forest, he lays hand to his axe, and looking 
up at some tall oak, cries out, I will begin here ! 
With the first stroke of the axe, success is not less 
sure than in his last endeavor. Success of the right 
kind is a scientific achievement. 

The line has not yet been drawn, and I doubt 
whether it ever can be drawn, between productive 
and non-productive labor. There is a cleavage of 
tasks, however, which may be approximately ex- 
pressed, as work that is done for support, for daily 
190 



THE WORLD-MARCH : WORKERS 

bread, and work which is done because certain fac- 
ulties of mind and heart and soul demand expres- 
sion, development, and scope. We all have powers 
which are willing to be set in action primarily for 
self-preservation — for personal, material, and 
transitory ends. We are also endowed with facul- 
ties which react, primarily, in behalf of universal 
aims, though that may not debar them from also 
bringing an advantage to ourselves. In propor- 
tion as we are talented, magnanimous, and high- 
minded, we delight in spending a part of our lives 
in working for the race. 

Thus Thoreau, when he, "by surveying, car- 
pentry and day-labor of various other kinds," had 
earned $13.34, was doing income-work, the work 
by which he had to live. For the same purpose, he 
worked at raising potatoes, green corn, and peas. 
When he wrote Walden^ he did a kind of work 
which also in time brought him an income. But 
he did not write IValden for food or money ; he 
wrote it primarily because he liked to write, and 
for the benefit of mankind. 

In order to be contented and happy, each nor- 
mal adult human being must have at least the 
chance of doing these two kinds of work. Unless 
he or she can do income-work, he or she is not 
economically independent; unless he can do uni- 
versal work, he is not socially and spiritually free. 

Much of the present-day discontent is owing to 
the fad that these two kinds of work are not rep- 

191 



THE WARRIORS 

resented, as they should be, in every working-life. 

The problem in regard to the working-man is 
not how to pet him, nor to patronize him, but how 
to educate him and inspire him ! He is not a para- 
site to be fed by the capitalist, nor is the capitalist 
a parasite upon the working-power of the work- 
ing-man. Both are men. The problem is, How 
shall the capitalist lead the noblest, most public- 
spirited, and helpful life in relation to those in his 
employ? How shall the working-man lay hold on 
the best that life can give? How shall he find a 
work which he is competent to do, and likes to 
do, and may be supported by doing — and at the 
same time have a chance to grow; to enter into 
the large, free culture-life of the world? 

The complaint of the working-man, when 
really analyzed, runs down to this: I do income- 
work, but it does not bring me bread enough to 
live. Not only that, but ground down as I am by 
toil, all possibility of the larger, universal work 
is shut away from me. My faculties are atrophied 
— paralyzed — and hence my soul smoulders with 
deep and angry discontent. This ceaseless and 
sordid anxiety for bread cuts me out of my world- 
life, my world- toil. I cannotdo inventive research- 
work, or study the books and papers that I ought. 
My universal labor is interrupted: I cannot be 
happy until I can take up this larger work again. 

As the grade of civilization advances, the mean- 
ing of bread changes. The university professor, 
192 



THE WORLD-MARCH: WORKERS 
no less than the day-laborer, finds his income too 
small for him, and says, "I, too, do income-work 
which does not bring me bread, books, travel, 
society, a summer home, and surroundings which 
are not only decent and sanitary, but refined and 
beautiful." 

Is it not also the source of the discontent to-day, 
among almost all classes of women, except the 
most highly educated and efficient? Women say 
— our modern daughters, wives, and mothers: 
"In the home, we do income-work for which we 
do not receive income. When strangers do this 
work, they are paid, and we are not." In addition, 
many a woman is so bound down by daily tasks, 
that her whole soul cries out, and we hear of the 
high rate of insanity among farmers' wives, of ner- 
vous prostration of the housewives in our towns, 
and become accustomed to such expressions as 
"the death of woman on a Kansas farm." 

This discontent takes many restless forms. It 
leads daughters, who ought to be at home, out 
into morally dangerous but income-earning work ; 
it takes wives out into all manner of clubs, with- 
out regard to the fact as to whether the particu- 
lar club, in its atmosphere and influence, is good 
or bad; it brings discouragement, disorder, and 
unrest into the home, dissatisfaction with house- 
duties and home-tasks, and is sapping our life 
where it should be best and strongest — in the 
home — taking out of it youth, spirit, enthusiasm, 
inspiration, and content. 193 



THE WARRIORS 

The three questions asked in regard to each 
worker are: i. What work can he do? 2. Of what 
quality? 3. In what time? The difference between 
industry and idleness is that work is one thing 
which no one may honorably escape. Since it must 
be done, the problem of life is not how to escape 
work, but how to find the right work, and how 
best to do it, and most swiftly, when the choice 
is made. 

SECOND 

"Forth they come from grief and torment; on they wend 
toward health and mirth, 
All the wide world is their dwelling, every corner of the 

earth. 
Buy them, sell them for thy service! Try the bargain what 
't is worth, 

For the days are marching on. 

" These are they who build thy houses, weave thy raiment, 
win thy wheat, 
Smooth the rugged, fill the barren, turn the bitter into 

sweet, 
All for thee this day — and ever. What reward for them 
is meet? 

Till the host comes marching on." 

WILLIAM MORRIS 

The trade of toil for money has led to many prob- 
lems and discussions. To-day the trenchant ques- 
tion: "What More than Wages?" is a matter of 
eager talk. Is this a living-wage? — Just enough 
warmth, not to freeze. Just enough clothing to be 

194 



THE WORLD-MARCH : WORKERS 

decent. Just enough food to go through the day 
without actual hunger. Just enough shelter to keep 
out the wind and rain and snow. Just enough edu- 
cation to learn to read and write and count. 

No. As the theory of bodily freedom demands 
for each man life, liberty, and the pursuit of hap- 
piness, so the highest theory of to-day lays down 
demands of economic freedom beyond the mere 
fact of possible existence. Dr. Patten has formu- 
lated certain "economic rights" of man. Each 
employer must say : Before I settle back with a 
serene belief that I have given my men a living- 
wage, let me ask: Have they sun? air? sanitary 
surroundings and conditions? medical care? lei- 
sure? education? a chance to grow? Have they 
enough money for ordinary occasions, and a little 
to give away? No man or woman has a living- 
wage, who has no money to give away. 

Education and comfort add to the value of the 
employed. The cook who has a rocking-chair, a 
cook-book, and a housekeeping magazine in her 
kitchen will do more work, and better work, other 
things being equal, than the cook who has none. 
The workman who lives in a clean, sunny, well- 
aired place, where he can found a home, and bring 
up healthy children, will do more work, and bet- 
ter work, than the workman who lives in a damp, 
dark, ill-ventilated tenement, and who goes to his 
day's work with a heart sullen and broken be- 
cause of needless illness and sorrow in his poor 

195 



THE WARRIORS 
little home. Five thousand employees who have a 
night-school, luncheon-rooms, little houses and 
gardens, a savings-bank, and a library of books 
and pictures are worth more than those who are 
given no such advantages of happiness, growth, 
and content. The Railroad Young Men's Chris- 
tian Associations are said to be a good economic 
investment, as well as an uplifting moral influence. 

This appears to be a fundamental economic 
law : Every physical^ mental, or spiritual advantage 
offered to an honest working man or woman increases 
his economic efficiency. Therefore even the selfish 
policy of shrewd corporations to-day is to screw 
up, and not down; while the more philanthropic 
are beginning to see, in their social power, a lu- 
minous opportunity to do a god-like service. 

But the capitalist, however just or generous, 
cannot do for a man what he cannot or will not 
do for himself. Too many workers imagine that 
a living-wage is to be given to each man, no matter 
how he behaves or works. This is a false assump- 
tion. Underlying all human effort, there runs a 
final law, that of Compensation : What I earn, I 
shall some day have. This is a very different propo- 
sition from this: WhatI do not earn, I want to have I 
For every stroke of human toil, the universe as- 
signs a right reward — a reward, not of money 
only, but of peace of heart, joy, and the possi- 
bilities of helpfulness. But when the work done 
has not been done faithfully, or well, or honestly, 
196 



THE WORLD-MARCH : WORKERS 
or in the right spirit, the reward is lessened to that 
exact degree. To the end of time, the idle and 
the lazy must, if they are dependent on their own 
exertions, be ill housed and fed. If a man wastes, 
or his wife does, he must not complain that his 
income will not support him. If he lets oppor- 
tunities of sustenance and advancement go by, 
the capitalist is not to be held to account. 

There are two chief kinds of economic diffi- 
culties. One is the problem of the capitalist: How 
much ought I to pay? The second is that of the 
working-man: How much service must I render? 
How much ought I to be paid? Of the second 
kind, nearly every phase of it begins right here, 
that men and women demand for labor some- 
thing which they have not earned. They do care-, 
less, indifferent, shiftless, reckless work, and then 
demand a living-wage. The capitalist is not in- 
clined to raise his scale of prices, knowing that he 
has built up his business by prudence, sagacity, 
and tireless application — the very qualities which 
his dissatisfied employees lack. 

We need not pay — we ought not to pay — for 
incompetence, for impertinence, for disobedience 
of orders, for laziness, for shirking, for cheating, 
or for theft. To do so is a social wrong. It is the 
wrong that lies back, not only of sinecures and 
spoils, but of employing incompetent and waste- 
ful cooks and dressmakers. 

What we make of our lives through wages de- 

197 



THE WARRIORS 

pends upon ourselves. For instance, a man gives 
each of five boys twenty-five cents for sweeping 
snow off his sidewalks. One boy tosses pennies, 
and loses his quarter by gambling. One boy buys 
cigarettes, and sends his money up in smoke. One 
boy buys newspapers, and sells them at a profit 
which buys him his dinner. A fourth boy buys 
seeds, plants them, and raises a tiny garden which 
keeps him in beans for a whole season. The fifth 
boy buys a book which starts him on the career of 
an educated man: he becomes an inventor and a 
man of means. The man who paid out the twenty- 
five cents to each boy is in no way responsible for 
the success or failure of their investment of this 
quarter. He is responsible only for the fact that he 
did or did not pay a fair price for the work. 

God, the great Paymaster, gives to each of us 
the one talent, the two talents, or the ten talents, 
of endowment and opportunity: after that, we are 
left to our own devices ! 

There are four things which every employee 
should constantly bear in mind, if he wishes to 
advance, — skill, business opportunity, loyalty, 
and control. Until a man has mastered what he 
has to do, he cannot be expected to be accounted 
a serious factor in the economic world. The mo- 
ment he achieves skill in what he has to do — and 
this is a question of thoroughness, accuracy, and 
speed — he has achieved power, a possibility of 
dictation in the matter of hours and wages. 
198 



THE WORLD-MARCH : WORKERS 

The next point is business opportunity. Two 
men, of exactly the same opportunities and en- 
dowments, take up the same task. One man idles 
and is surpassed by the other, or he does only what 
he is told to do, without further thought. The 
other performs his set task, but at the same time 
he is examining into the principles of his engine, 
or into the conduct of the fadtory or business. In 
a few years he is the foreman, or an inventor, or 
a partner, with independent capital of his own. 
Again, there is a blind way of doing skilled work, 
or of merely doing it without noticing where it is 
most needed, or how the market is going for this 
special kind of work. The one who has his eyes 
open reads, notes the state of the market, adds to 
his skill the power of counsel, and can gradually 
take a larger responsibility upon him, which will 
advance the economic value of his time, as well 
as the work. There is a constant flux in the labor- 
world, which is the result largely, not of special 
opportunity, but of worth, application, and con- 
centrated thought. 

Third, loyalty has a high mercantile value. 
Disloyalty is a sin. 

The fourth point is control. Does it not strike 
wonder to think how some men have under them, 
either in their industrial plant, or in their railway 
systems, or in their syndicate-work, anywhere 
from a few hundred to ten, fifteen, or twenty thou- 
sandmen ? How do they maintain discipline, either 

199 



THE WARRIORS 
themselves, or through their subordinates? This 
problem of control is a serious one in business. 
Every angry threat, every sullen hour, each case 
of insubordination, every strike, every widespread 
dissatisfaction, means economic waste. It means 
expense both of time and money to send for 
Pinkertons to keep order and preserve discipline. 
The man who adds to his technical skill, and his 
knowledge of the market, the power of control 
adds great force and value to his work. Higher 
yet is executive force, the power to adjust respon- 
sibilities and duties in such a way as to get back 
a high economic return in the way of service. But 
above all, there is that force of character which 
impresses itself on a company, on a decade, on 
a generation — so that some names are handed 
down in business from generation to generation, 
all men knowing that from father to son, and again 
to his son, there will pass down that certain in- 
tegrity, nobility, steadfastness of purpose, fidel- 
ity, and honor which give credit throughout the 
business world, and which promise health and 
happiness for those who are happy to be in their 
employ. 

Before a man complains of his wages, then, let 
him ask himself: Have I mastered my work? Am 
I loyal? Am I capable of larger responsibilities, 
and of wider control? 



200 



THE WORLD-MARCH : WORKERS 

THIRD 

William Morris says: "It is right and necessary 
that all men should have work to do which shall be 
worth doings and be of itself pleasant to do: and which 
should be done under such conditions as would make 
it neither over-wearisome , nor over-anxious." 

This theorem cannot be upheld in its entirety, 
though there is a deep truth beneath it. There are 
many things, such as the collecting of garbage, 
the washing of the dead poor, the cleaning of cess- 
pools, the butchery of cattle for the market, and the 
execution of capital criminals, which can scarcely 
be called pleasant to do, and must yet be done. 
As long as the world is the world, and there is in 
it sin, decay, disease, and death, we cannot hope 
to make the work or the conditions of work abso- 
lutely ideal : we can make ideal the spirit in which 
work is done! 

A fine story is told that long ago, when the 
yellow fever broke out in Philadelphia, the hos- 
pitals fell into a fearful state. One day, a plain, 
quiet little man stepped into the chief hospital, 
looked about a moment, and set to work. No task 
was too dirty or disagreeable for him ; no detail 
was too disgusting. He did anything he saw to be 
done, — called in additional doctors, organized the 
nurses, and himself waited on patients night and 
day. He soon had the hospital in good shape again. 
When the crisis passed, and every one began to 

201 



THE WARRIORS 

demand. Who is this man? — they were told: It 
is Stephen Girard. The work was not pleasant, but 
the spirit was kind, and the heart delighted in its 
self-appointed toil. 

Work in general, however, that has worth has 
several elements. First, It must be individual. It 
must be joyfully done : there must enter into work 
the vitality of a happy spirit. It must be spontane- 
ous. This is why machine-work can never be thor- 
oughly beautiful : it lacks the spontaneity of life. 
The hand never makes two things alike. With the 
mood, the weather, the occasion, there are little 
touches added which a machine cannot give. Life 
always varies and thinks of new effectSo 

When we try to realize what work is, when it is 
merely an amount of toil prodded out of man or 
woman by a hard taskmaster, we have only to look 
back to the bondage of Israel in Egypt, or to the 
time of Scylla, when there were thirteen million 
slaves in Italy alone: slaves whose set tasks were 
of over two hundred and fifty kinds ; who worked 
on the road-building, on public works, and in 
rowing in the galleys of the slave-propelled ships. 
In Carthage agriculture was for a time largely 
carried on by slave-labor. How different is this 
slave-labor from the craft-work ofmediaeval times, 
when, under the protection of the guilds, manual 
labor became exalted to an artistic rank, and the 
workers at the loom, the metal-workers, the wood- 
carvers, the tapestry-weavers, and the workers in 
202 



THE WORLD-MARCH : WORKERS 

pottery and glass produced objects whose beauty 
has never been either equalled or surpassed. An- 
drea del Sarto and Benvenuto Cellini were work- 
ers, and their work remains. 

Again, good work is born of affection. Love 
teaches more art than all the schools. What we 
love, we instinctively beautify. The artist beauti- 
fies the material on which he works. He loves his 
task, and from his love there begins a gradual 
shaping of the ideal. The product gains a touch 
of beauty. The needlework of Egypt and By- 
zantium, the laces of Venice and of Spain, are his- 
toric. It is said of Queen Isabella, that she was 
one of the best needleworkers of her age; that 
"her motifs were the great events of the time." 

A peasant girl of Venice was once given a beau- 
tiful coral-branch and some rare leaves and shells 
which her lover had gathered for her from the 
sea-depths. She was untaught in art, and making 
fish-nets was her wonted work. Day by day as she 
wrought her nets, she looked upon the lovely 
sea-treasures, their beauty passed into her heart 
and mind, and she began to copy, spray by spray, 
the coral-foliage, the leaves of the sea-grasses, 
and the curves of the sea-shells, until after a time, 
in the meshes of her fish-nets, she had imprisoned 
forms of exquisite beauty, and one saw there re- 
produced, in dainty and artistic grouping, what 
her very soul had loved and fed upon. Her fish- 
nets became works of art. 

203 



THE WARRIORS 

Work of a high order is always based on high 
ideals and on great thoughts. It implies a vast 
amount of toil. The Capellmeister of the Vatican 
choir to-day is that wonderful young genius, Pe- 
rosi, who is stirring all Europe by the beauty of 
his musical work, and by the spirituality and fer- 
vor of his musical imagination. He has set him- 
self to compose twelve oratorios, which shall body 
forth the whole life of the Saviour. He believes 
that the music-lover and the church-lover may 
be identical, and has set his hand to the uniting 
of all true music-lovers with the great offices and 
services and influences of the Church. Here is 
Work exalted to its spiritual office: to carry out, 
not only ideals of beauty and harmony, but to 
advance spiritual progress. This is the final aim 
of all true work: it must be not only aesthetic, 
and honest, but spiritual. The prayer of the true 
workman is ever to make himself a workman ap- 
proved unto God. " May the beauty of the Lord 
be upon us, and the work of our hands, estab- 
lish Thou it!" 

The worker should have change of work. Na- 
ture never intended that a man should do one 
thing all his life. This is in harmony neither with 
man's infinite capacity, nor with her inexhausti- 
ble variety. Change is cultural, and a man's work 
should, from time to time, engross every work- 
ing-power he has. 

Working-surroundings should not only be 
204 



THE WORLD-MARCH : WORKERS 

sanitary, they should be beautiful. What influ- 
ences one most at college, and makes most for 
one's happiness, is not the fact of the work in 
recitation-rooms, out of books, laboratories, and 
under teachers. The glory of college life is, that 
wherever one goes, the eyes look out on beauty, 
and wherever one works, there are those whom 
we love who work beside us. 

As one passes down the long college corridors, 
the eyes fall upon palm and statue, upon frieze 
and fresco, and the carbon copies of immortal 
paintings. Everywhere there are the inspirations 
of sculpture and architecture, of music, literature, 
and art. Beauty is in and about the place in which 
one thinks and works. This is the undying charm 
of Oxford — the gathering traditions of centu- 
ries, the gleaming spires, the age-worn walls and 
buttresses, the clinging vine, the tremulous light 
and shadow on the ancient halls, the sculpture 
of porch and clerestory, and the light that falls 
through richly tinted windows. 

This beauty should not be monopolized by any 
one class. About the places where we work, we 
should have, as far as possible, something of the 
beauty of the world. We should have wide, shaded 
streets and parks, even in great cities ; towers and 
pinnacles; sky-lines of vigor, grace, and massive 
strength. Cannot department stores be artistically 
fashioned and built? Cannot market-houses have 
arches and arabesques? May not even the Bourse 

205 



THE WARRIORS 
have something about it suggestive of great art? 
Cannot our streets have curves and storied cross- 
ways? Cannot porters and draymen have some- 
what to arouse and satisfy aesthetic instincts ? Can- 
not our day-laborers be granted vision? 

Why should we have the Gothic cathedral, with 
its exquisite traceries and carvings, pillars and 
reredos and screen, for men to pray in, one or two 
hours a week, and the hideous, grime-covered, 
foul-smelling, overheated factories, in which men 
and women spend their working-lives? This is 
what Christianity must. do: it must implant joy 
and beauty, as well as honesty and fidelity, in the 
way, place, and thought of work ! When religion, 
education, art, and brotherly affection have joined 
hands in a charmed circle, we shall have new ideas 
of working-places, as well as of praying-places, 
and of living-places ! It is not enough that a fac- 
tory should be situated, as the best factories now 
are, in the open country, with sunshine and fresh 
air. The blockhouse parallelograms and squares 
should be replaced by something that has intrinsic 
beauty and the haunting completeness of mem- 
ory and association, so that the place where a man 
works shall no more be to him a nightmare, but 
the atmosphere and inspiration of his dreams! 

And those we love shall work beside us ! Here 

is another thought: Shall all association in work 

be arbitrary ? Is there not a more human way than 

the chain-gang way ? Could not friends work more 

206 



THE WORLD-MARCH : WORKERS 

together, so that one's daily work should be, not 
a time of separation from all we love most, but 
a time of intellectual sympathy and helpfulness, 
of companionship and true-hearted loyalty? This, 
and many other good things, it is not too much 
to hope for. Truly, as Morris writes, "The Day 
is Coming" 

" Then a man shall work and bethink him, and rejoice in 
the deeds of his hand, 
Nor yet come home in the even too faint and weary to 
stand. 

" Men in that time a-coming shall work and have no fear 
For the morrow* s lack of earning and the hunger-wolf 
anear. 

"And what wealth then shall be left us when none shall 
gather gold 
To buy his friend in the market, and pinch and pine the 
sold? 

" Nay, what save the lovely city, and the little house on the 
hill, 
And the wastes and the woodland beauty, and the happy 
fields we till; 

"And the homes of ancient stories, the tombs of the mighty 
dead; 
And the wise men seeking out marvels, and the poefs teem- 
ing head; 

"And the painter's hand of wonder ; and the marvellous 
fiddle-bow; 
And the banded choirs of music : — all those that do and 
know. 

207 



THE WARRIORS 

" For all these shall be ours and all men's, nor shall any 
lack a share 
Of the toil and the gain of living in the days when the 
world grows fair." 

FOURTH 

Good workers are trained in the home, the school, 
the shop, the wider world. Every home is an in- 
dustrial establishment. In it go on the industrial 
processes of cooking, cleaning, sewing, washing; 
the care of silver, glass, linen, and household 
stores; the activities of buying food and clothing; 
the moral responsibilities of teaching and train- 
ing servants and children. If any healthy member 
of the home is excused from at least some form of 
active work, he will inevitably be a shirker when 
he grows up. Cannot almost all the problems of 
human training be run down to this: How to teach 
a child to work? If he can work, he can be happy; 
but if he does not want to work, he shall never be 
happy. No work, no joy, is the universal dictum. 
This is the great hardship of the children of 
great wealth: they are not taught to work. To 
avoid this difficulty, in two very wealthy families 
that I know, the boys were even obliged to darn 
their own stockings and mend their own clothes. 
One young hopeful once tore his clothes a-fish- 
ing, and mended his trousers with a scarlet flannel 
patch ! Some mothers do not allow their little girls 
to go to school until their beds are made up and 

208 



THE WORLD-MARCH : WORKERS 
their rooms in order. Other equally wise parents 
have tools in the house, and allow the boys to do 
all the repair work, the daughters all the family 
mending, or to care for the linen; the boys to 
put in electric fixtures and bells, and keep the 
batteries in order. Queen Margherita of Italy, 
Queen Elizabeth of Roumania, Queen Alexandra 
of England, and the Empress Augusta of Ger- 
many are all women who have been from their 
childhood acquainted with simple and practical 
household tasks. This principle is a right one and 
underlies much after-success. Each child should, 
first of all, have a mastery of home-tasks. Then, 
whether on the prairie or in the palace, he is free 
and independent. 

What makes the differences in the social privi T 
leges given to one class of workers above an- 
other? In reality, we are all workers. No one ought 
to live, if in health, who does not work. But for 
some forms of work, men and women receive an 
income, and nothing more. For other work, men 
and women may or may not receive a large per- 
sonal income, but their work is recognized, they 
are a part of the best social circles, and when they 
die, a city or a nation grieves. 

The essential difference is this: that one is 
honor-work, and one is not. Wherever in the 
world work is done in a spirit of love and fidelity, 
it brings its own reward in recognition and in per- 
sonal affection. Sooner or later, honor-work re- 
ceives honor. 209 



THE WARRIORS 

Another reason for exaltation of one form of 
work above another, is that some kinds of work 
are so very hard to do. They involve the intense 
and complicated action of many and of complex 
powers. It may be hard physical work to break 
stones for a road-way, but the task itself is a sim- 
ple one — the lifting of the arm and dropping 
it again with sufficient force to split a rock apart. 
But the writing of a prose masterpiece, such as the 
Areopagitica^ involves the highest human facul- 
ties in harmonious action. If we add to the require- 
ments of prose, the rhythm, the exalted imagery, 
and perhaps the assonance and rhyme of verse, 
we still further increase the difficulty of the task, 
and the honor of its successful achievement. The 
king-work of a powerful monarch, the president- 
work of a republican leader, is serious work to do. 
Our honor is not all given to the king or president 
income, salary, or office; it is a tribute to hard and 
royal-minded work. 

Household service is personal service. It can- 
not be made a thing of set hours, and of measur- 
ably set tasks, as office-work maybe. We may talk 
of "eight-hour shifts," but they are scarcely prac- 
ticable. Not every baby would go to successive 
"shifts"! House-demands vary, not only with 
every household, but with every day. 

When love-makingis wholly scientific, then do- 
mestic service will be. There is in it the same deli- 
cate personal adjustment, the changing require- 
210 



THE WORLD-MARCH: WORKERS 
merits of weather, health, temper, and season, of 
emergency and stress, that are to be found in the 
most purely personal relation. When there is a 
period of unusual sickness through the commu- 
nity, not only the doctors have extra tasks, but all 
household servants as well. 

What social recognition can be given to servants 
who lie, steal, who shirk every duty that can be 
shirked, and who are both incompetent and un- 
faithful? The here-and-there one faithful helper 
receives her meed of appreciation and affection. 
The whole aspect of household work will change 
when honor-work is given: when home-helpers 
come up to us, from the truthful and honor-loving 
class. 

The school-room is the place in which the 
principles of work are implanted: thoroughness, 
grasp, speed, decision, and definite purpose. The 
shop is the apprentice-place of work, before one 
takes up individual responsibilities. The man 
who wishes to rise in the railroad service goes into 
the shops and roundhouse. The man who wishes 
to take charge of an important department in a de- 
partment store is put to tying packages first. 

Teachers' work will not be rightly done until 
certain advantages are given to teachers that are 
now largely withheld. Teachers need more society, 
more hours of play, freer opportunity of marriage. 
Instead of being tied up to exercise-books and 
roll-books, in their home-hours, they should have 

211 



THE WARRIORS 

a chance to spend their time on the golf-links, 
at afternoon teas, in visiting and in entertaining 
friends. Take away society from any man or wo- 
man, and you take away the possibility of a grow- 
ing, happy, and helpful life. We need friends just 
as we need air. Teachers need admiration and af- 
fection, just as much as the society girl does. 

Universities should have, in their faculties, 
men and women who represent the best social as 
well as the best intellectual life of the world — who 
are not only, in the highest sense of the word, so- 
ciety men and women, but who are social leaders, 
inspiring truth, inculcating larger social ideals of 
the best sort. 

The problem between capitalist and laborer, 
however, only affects a portion of the world; that 
of domestic service a still smaller proportion; that 
of teachers affects only a class. There is another 
problem, which affects nearly all married women, 
and therefore a large section of the human race. 
It is the problem of mother-work. Here is where 
the economist should next turn his attention. 
First, What is Mother-work? Second, What are 
the best economic conditions under which this 
work can be done ? When we have solved this ques- 
tion, we shall have solved agreat human problem. 

Mother-work includes the bearing and the 

rearingof children, the conduct of a home, and the 

placingofthathomein the right social atmosphere 

and relations. It includes manual, intellectual, and 

212 



THE WORLD-MARCH : WORKERS 

spiritual labors. The one who lives and works, as 
God meant her to live and work, will never feel 
over-fatigue. Why do mothers often look so tired ? 
It is because they too often do not have what every 
mother ought to have: education, rest, change, a 
Sabbath-day, individual income, intellectual in- 
terests, society. 

Whether in the simplest home or in the state- 
liest, there are certain manual things to be done 
in regard to the care and bringing-up of children, 
and the conduct of a home. To make the condi- 
tions of a woman's life easier, the very first thing is 
this: i . Women should 'be educated -primarily for home- 
life. By this I do not mean that a woman should 
be taught cooking, and not political economy; 
that she should be instructed in dressmaking and 
nursery-work, but not in chemistry and logic. I 
mean that the very fullest education that schools, 
colleges, universities, and foreign travel can give, 
should be given to the woman who is fortunate 
enough to have them at command, and that every 
woman, according to the degree of her possibili- 
ties of education and opportunity, should have the 
best. But always this education should be thought 
of as a part of her preparation for a woman's life. 
When boys are in a business college, the princi- 
pal of that college does not forget that among the 
boys there may be more than one who will never 
have a business life, but who will go out into other 
interests and pursuits. Yet he turns the thoughts 

213 



THE WARRIORS 
of all boys in his school specially toward business 
problems. In schools and colleges for women, not 
all the girls will marry, not all will be mothers, 
but most of them will be. Is not, then, the normal 
education of a woman that which, while it does 
not cramp her life in one direction, nor mould her 
in a set way, yet keeps always in mind the fa6l that 
the normal woman is being educated for a normal 
woman's life? 

This would not necessarily change the curricu- 
lum of our colleges in any way; it would change 
the spirit and atmosphere of some of them at once. 
Instead of the spirit being: "My mind is just as 
good as a man's. What a man can study, I can 
learn ! What a man can do, I can do ! "—the spirit 
would be this: "I am going out into a woman's 
life, and it is my business now to take to myself 
all the wisdom, counsel, experience, and inspira- 
tion of past ages, that I may be the very grandest 
woman that history has yet seen ! I will be a land- 
mark in time: I will be a pivot in history around 
which the earth shall turn. Because of my life, 
women to the end of time shall be able to live a 
truer, freer, better life!" 

With this thought in mind, all the academic 
subjects would still pass into her mind and life, 
but they would be much more naturally set and 
their value would be greatly enhanced. Then we 
would not have the too-ambitious woman step- 
ping out of college, or the restless and discon- 
214 



THE WORLD-MARCH : WORKERS 

tented one. We would have the large-minded, 
earnest, noble, public-spirited one, who would go 
out into the world as a fine type of woman, to live 
a woman's life and do a woman's work. Married 
or unmarried, she would still have a woman's in- 
terests, a woman's influence, a woman's charm. 

This higher education may or may not include 
practical studies in domestic science, nursing, and 
household emergencies, but she should learn 
somewhere the elements of these studies, so that 
when she goes into a home of her own her du- 
ties and responsibilities will not be met in a half- 
hearted and untrained way. 

2. Mothers should have rest-hours and rest- 
days. Is it not something extraordinary, from a 
purely economic point of view, that while it is 
widely recognized that every one should have one 
day in seven for rest, that while business men are 
expected to close up their offices on the Sabbath, 
and all working men and women are given this 
day in the stores, the factories, and mines— the 
cook and maids have their Sundays out, and their 
week-day afternoons — that nowhere on earth, so 
far as I know, has there ever been a systematic 
arrangement by which mothers, as a class, have 
any specially arranged hours or days for rest! A 
baby's care does not stop on the Sabbath, and the 
average mother is practically on duty, at least 
over-seeing, day and night, twenty-four hours 
out of the twenty-four, from one end of the year 

215 



THE WARRIORS 

to the other, no matter how many maids and 
nurses she may have in her employ! 

3. Personal income and its use. What we buy 
marks our own individuality, as well as what we 
do. The woman whose father or husband adjusts 
her expenses and expenditures cannot by any 
possibility be the kind of woman that the one is 
who chooses her own things, and spends her 
money absolutely to suit herself. When a man 
buys cigars or fishing-tackle, his wife may prefer 
to buy oratorios and golf-clubs. 

4. Mothers should have some interest outside 
of home-tasks, to keep them in touch with world- 
interests and world-tasks. Not all a mother's duty 
is inside the four walls of her home. The race has 
demands upon her, as well as her own child. She 
ought to be guarded from that short-sighted and 
selfish devotion which makes her look upon her 
child as the centre of the universe, and which leads 
her to sacrifice every hour, every thought, every 
talent, to him alone. 

5. Building up the place of a home in a com- 
munity means much more than a rivalry with 
one's neighbors, as to which one shall have the 
cleanest house, the prettiest or most expensive 
curtains and furniture, who shall entertain the 
most, and whose children shall present the best 
appearance in the world! Making a social place 
for a family involves a very wide acquaintance 
with really great social ideals; with the best in- 

216 



THE WORLD-MARCH : WORKERS 

stincts and customs; with world refinement and 
manners, as well as those of one's own town or vil- 
lage — with the social possibilities of life in gen- 
eral, as well as the etiquette of Quinton's Corners ! 
To give the right stamp upon her home, a mother 
must have a social life, as well as domestic one. 
She must have time to enter somewhat into the 
activities of her own neighborhood, and must have 
society after marriage, as well as before. 

It is a different sort of society that she then 
needs. It is not a boy-and-girl society, with its 
crude ways, and its adolescent ideas of life. Itis the 
society of earnest, cultured, and public-spirited 
men and women, each of whom is adding some- 
thing to the general store of interest and ideals; 
each of whom is doing some phase of social work, 
according to his own talent and opportunity. 

When a mother steps out into life in this large 
way, makes education and training tributary to 
her mother-life, and does not stop growing in- 
tellectually or spiritually, — her charm as a wo- 
man increases, instead of diminishes, every year 
of her married life. Her looks mark her every- 
where as a supremely happy woman, and she goes 
out into the world marked with that strange, deep, 
grand impress of motherhood and womanhood, 
which has always made the true woman not only 
a working-mother, but a love-crowned queen! 

These and many other thoughts flit over one's 
mind in looking at any phase of work, or any 

217 



THE WARRIORS 
piece of work. In the right choice of work lies 
the fullest use of one's capacities; in the right 
conditions of work lies the freest play of one's 
energies ; in the right spirit of work lies the way 
of one's lasting happiness, and the foretaste of 
eternal joys. 

Thus the world is seen to consist of great cy- 
cles of workers, rising in tiers one above another. 
Those who do not work are quickly cut out from 
all participation in race-progress and in race-de- 
lights; those who work earnestly, but blindly, 
have their small reward. But those who work with 
spiritual energy and enthusiasm are weaving their 
handiwork into the very fibre of the universal 
frame. It is for these spiritual workers that the 
great eagerness of life is undying; for them there 
is no shadow of fatigue; for them there is the joy 
of mastery and accomplishment; for them the 
peace of soul that comes from the triumphant 
achievement of one's mission to mankind! 



THE END 



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Jesus Christ and the Christian Character 

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and need. He then considers the social principles of this teaching ; 
its relation to the family, to the rich, to the care of the poor, to the 
industrial order. The concluding chapter is especially good, setting 
forth 'The Correlation of the Social Questions.' It is shown how 
this fact should affect those who are actually interested in particular 
reforms." — Times-Herald, Chicago. 



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NOV 21 1906 



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